LUBABUN NUQUL FI ASBABIN NUZUL

In the name of Allah, the Most Gracious, the Most Merciful Praise be to Allah, Who has made for every thing its cause and sent down to His servant a Book that amazes us, containing wisdom from all matters and news.

Salawat and salam (peace and blessings of Allah be upon him) be upon our Prophet Muhammad (peace be upon him), the most exalted of the Arabs and the ‘Ajam, and the highest of his rank and descent, as well as his family and companions, who in general are the greatest of leaders.

I have named this book “Lubabun Nuqul fi Asbabin Nuzul” (the essence of writing about the causes of the revelation of verses of the Qur’an) which I summarized from the book Jawamiul Hadisi wal usul and quoted from the commentaries of the experts, by asking Allah SWT. to make it useful and beneficial, indeed He is the noblest place to ask and the only one who is able to grant!

INTRODUCTION

Knowing asbabun nuzul has many benefits. It is wrong for anyone to say that this knowledge is useless, because it happens according to the course of history. Among the benefits is knowing the meaning of the verse and eliminating ambiguity. Al-Wahidi said that it is impossible to know the interpretation of a verse without knowing the story and the reasons for its revelation, while according to Ibn Dagigil’id, Asbabun nuzul is a powerful way to understand the meanings of the Qur’an. Ibn Taymiyyah also said that knowing the asbabun nuzul provides an explanation for understanding the verse, because knowing the cause will make it easier for us to know the reason. It is not uncommon for a group of salaf to encounter difficulties in understanding verses until they discover the reasons for their revelation, at which point the difficulties disappear. Such examples have been mentioned in the seventh chapter of Itgan ft Ulumil Quran, and I have mentioned other benefits in the form of discussions and investigations that cannot be included in a book like this.

Al-Wahidi said: “It is not permissible to mention the asbabun nuzul of the Qur’an except in the presence of a narration and the hearing of one who witnessed the revelation of the verse and delved into its causes and studied its knowledge.”

Muhammad ibn Sirin said: I asked Abu Ubaidah about a verse of the Qur’an and he replied: “Fear Allah and always speak the truth! Those who knew about what was revealed in the Qur’an have passed away.”

Another said: Knowing the asbabun nuzul is something that the Companions were able to achieve with the existence of garinahs or clues that are full of cases. Sometimes some of them could not be certain, so they would say: “I think this verse was revealed about this”, as Zubayr said about the verse “no-by your Lord, they do not believe ……. until the end of the verse”. (Surat An-Nisa verse 65)

Hakim said about the sciences of hadith that if a Companion testifying to the revelation and revelation of a verse of the Quran says that it was revealed about “this matter”, then the tradition is considered a musnad. This is also the opinion of Ibn Salah. They cite the example given by Muslim from Jabir who said: “The Jews say that whoever has intercourse with his wife from her hip, his child will become squinty-eyed”. So Allah revealed: “Your wife is a seedbed for you … until the end of the verse.” (Surat Al-Baqarah verse 223) Ibn Taymiyyah said: “They say that this verse was revealed concerning this matter” means that sometimes it is used to indicate the asbabun nuzul, and sometimes it means that the matter is included in the verse, even if it is not the reason for its revelation. In this case there is no difference if you say. say: “What is meant by this verse is this.”

The scholars differed concerning the statement of the Companion: “This verse was revealed concerning this”; is it the same as if he had mentioned the cause of the verse’s revelation, or is it regarded as a mere interpretation that is not included in the musnad?

Bukhari considers it to be included, while others say it is not. Most of the musnad books, such as Ahmad’s and others, follow this view, but if he mentions the reason for the revelation afterwards, they include it in the musnad.

Zarkashi said in al-Burhan: “It was customary among the Companions and Taabien that if one of them said “this verse was revealed concerning this”, he meant that it contains this ruling, and not that it was the reason for its revelation. So it comes under the heading of istiddal, taking the reason for the ruling in the verse, and not under the heading of narrating what happened.” I said: “The reason for the heated debate about asbabun nuzul is so that every verse that is revealed at the time of the event does not suffer the “fate” as mentioned by Al-Wahidi about Surah al-Fil that the reason for its revelation is the story of the invasion of the Habshis, so that is not at all asbabun nuzul but only news about events in the past, for example the story of the people of Noah, the people of ‘Ad, Samud, the construction of the Ka’bah, and others. Similarly, what he mentions about the causes of Ibrahim’s appointment as khalil (beloved) in his words “And Allah took Ibrahim as khalil.” (Surah An-Nisa verse 125) This is not an asbabun nuzul.”

Attention

First: What is considered and included as musnad from the companions, is that which is narrated by the Tabi’i, even though it is mursal, but in essence marfu’, meaning that it comes from the Prophet. It is acceptable, if the sanad is valid. Among the commentators who took from the companions for example Mujahid Ikrimah, and Said bin Jubair. Or it can also be if the mursal is reinforced by another mursal, and so on.

Second: It often happens that the commentators mention several reasons for the revelation of a verse. The way we can rely on this is by looking at the words they use. If one says: “This verse was revealed about this”, and another says: “It was revealed in this case”, and then he mentions another matter, as we have already explained, which means interpretation, not asbabun nuzul, until there is no contradiction between the two statements, as explained in al-Itqan, namely, if both are covered by the words. Hence it is only natural that such matters are not included in books on asbabun nuzul, except in books on the rulings of the Qur’an.

If someone states: “This verse was revealed about this”, while another asserts a different asbabun nuzul, the assertion of the other will prevail. An example of this is Ibn ‘Umar’s statement regarding His words: “Your wives are seedbeds for you”. (Surat al-Baqarah 223) was revealed specifically about mixing with one’s wife from the hip, but Jabir affirmed a different reason, so this affirmation of Jabir is to be relied upon.

If one person mentions one cause and another mentions a different cause, it is possible that the verse was revealed shortly after the various causes, as will be found later in the verse “Lian”, or it is possible that the verse was revealed twice, as in the verse about the soul, in the last part of Surah An-Nahl and His words “It is not fitting for the prophet and those who believe … until the end of the verse.” (Surat At-Taubah verse 113)

One of the things that is used in tarjih – determining which is stronger – is to look at the isnad, then if the narrator of one of the two asbabun nuzul was present at the event or was among the scholars of interpretation, such as Ibn Abbas and Ibn Mas’ud. Sometimes he is involved in one of the two cases, so that the narrator becomes doubtful, then he says: “It was revealed …”; this will be found in Surah Az-Zumar.

Thirdly: The most well-known book on the science of asbabun nuzul today is al-Wahidi’s book, whereas my book differs from it in several ways: Firstly, it presents it in a concise manner. Secondly, it compiles many opinions, to the extent that it includes many additions to what Al-Wahidi has stated by characterizing them with the letter kaf. Thirdly, he attributed each hadith to its author among the owners of recognized books, such as the six books, Mustadrak, Sahih Ibn Hibban, Sunan Baihaqi and Daruquthni, Musnad Ahmad, Bazzar and Abu Ya’la and Mu’jam Tabrani and the commentaries of Ibn Jarir, Ibn Abi Ilatim, Ibn Murdawaih, Abusy, Shaykh, Ibn Iibban, Faryabi, Abdur Razzag, Ibnul Munzir and others. Regarding Al-Wahidi’s book, sometimes the hadith is mentioned along with its isnad, but besides being too long, it is not known who issued it. Undoubtedly, mentioning the source from one of the books mentioned above is better than relying on Al-Wahidi’s long-winded explanation alone, because these books are well-known and reliable, so the heart is satisfied and relieved to accept them. Sometimes it is mentioned in such a way that we cannot know whether it has an isnad or not. Fourthly, separating what is valid from what is not, and what is accepted from what is rejected. Fifth, bringing together conflicting narrations. Sixth, eliminating things that do not belong to asbabun nuzul.

ASBABUN NUZUL SURAH AL-BAQARAH

In the name of Allah, the Most Gracious, the Most Merciful, Faryabi and Ibn Jarir narrated from Mujahid, who said: “Four verses from the beginning of Surah al-Baqarah were revealed concerning the believers, two verses concerning the disbelievers, and thirteen verses concerning the hypocrites.”

Ibn Jarir reported on the authority of Ibn Ishaq, from Muhammad ibn Abi Ikrimah, from Said ibn Jubayr, from Ibn Abbas, that Allah said: “Indeed, those who disbelieve ………. (Surah al-Baqarah verse 6) until the end of two verses”, that the two verses were revealed concerning the Jews of Medina.

Rabi’ ibn Anas narrated that he said: Two verses were revealed about fighting the allies, namely: “Verily, the disbelievers are the same to them … up to … and for them is prepared a severe punishment.” (Surat Al-Baqarah verses 6-7)

The words of Allah Ta’ala: “And if they meet those who believe”, (Surat Al-Baqarah verse 14) are narrated by Al-Wahidi and Sa’labi, from the path of Muhammad bin Marwan and As-Suddi As-Sagir, from Al-Kalbi, from Abu Salih, from Ibn Abbas, who said: This verse was revealed about Abdullah bin Ubai and his companions. The story goes that one day they went out and were met by a group of the companions of the Messenger of Allah. So Abdullah bin Ubai said: “See how I have driven the fools away from you!” Then he came forward and shook Abu Bakr’s hand as he said: “Congratulations to Siddiq the head of the Bani Tamim and the elder of Islam, the companion of the Messenger of Allah in the cave and has devoted his body and property to the Messenger of Allah.” Then he also shook Umar’s hand as he said: “Congratulations to the ruler of Banu Adi bin Kaab, the mighty Farug (Umar) in the religion of Allah and has dedicated his body and property to the Messenger of Allah.” After that he also welcomed Ali’s hand as he said: “Congratulations to the cousin and son-in-law of the Messenger of Allah, the head of the Banu Hashim besides the Messenger of Allah.”

Then they separated, so Abdullah said to his men: “What do you think of what I have done? Now, if you meet them, do as I have done!” They praised his action, while the Muslims returned to the Prophet and narrated the incident, and this verse was revealed.” The isnad of this narration is very weak, because As-Suddi As-Sagir was a liar, so Al-Kalbi and Abu Salih are weak people.

Allah SWT says:

“Or like a heavy rain from the sky … until the end of the verse.” (Surat Al-Baqarah verse 19)

It was narrated by Ibn Jarir, on the authority of As-Suddi Al-Kabir, from Abu Malik and Abu Salih, from Ibn Abbas, from Murrah, from Ibn Mas’ud, a group of companions, who said: “There were two men from the hypocrites, residents of Madinah, who fled from the Messenger of Allah to the polytheists, so they were hit by the heavy rain mentioned by Allah, accompanied by thunder and lightning and lightning. Whenever the lightning came, they plugged their ears with their fingers for fear that it would strike them and they would die. If the lightning flashed, they walked in its light, but if the light went out, they stopped because they saw nothing. Finally, walking in this way, they came to their destination, and they said: “O, let the morning come quickly, so that we may see Muhammad and lay our hands on his hands.” So they went to him and put their hands on his hands and converted to Islam and their Islam was good. So Allah made the behavior of these two fleeing hypocrites a comparative example for the hypocrites in Medina. The hypocrites, if they were present in the assembly of the Prophet (PBUH), would put their fingers to their ears for fear of the Prophet (PBUH) saying something about them in case a revelation came down about them or something was mentioned about their behavior and they died because of it, as the two fleeing hypocrites did and feared.

If there was light, they went on their way, meaning that if they had a lot of property and children, and they gained booty or achieved a victory, they came forward, then they said at that time: “True is the religion of Muhammad”, and they cling to it, no less than the two hypocrites who walked every time lightning flashed: and when it was dark, they stopped, meaning when their wealth and children were exhausted, extinct, or when they were afflicted with a disaster, then they said: “This is nothing but the work of Muhammad’s religion, and they turn to disbelief like the two hypocrites, that is, when the lightning no longer flashes.”

Allah says:

“Surely Allah is not reluctant to make a parable … until the end of the verse.” (Surat Al-Baqarah verse 26).

It was narrated by Ibn Jarir from As-Suddi with his chain of transmission, when Allah made these two parables for the hypocrites, saying: “Their example is like one who kindles a fire”, and He said: “Or like a heavy rain from the sky”, the hypocrites said that Allah was higher and greater to make these parables. So Allah revealed: “Verily, Allah is not reluctant to make similes … up to His words – … they are the losers” (Surat Al-Baqarah verses 26-27). Al-Wahidi narrated on the authority of Abdul Gani bin Said As-Sagati, from Musa bin Abdurrahman, from Ibn Juraij, from Ata, from Ibn Abbas, who said: “Allah mentioned the idols of the polytheists, so He said: “And if flies were to take anything from them”, (Surah al-Hajj, verse 73) then He also mentioned the deceitfulness of those gods, and He considered them like cobwebs, so they said: “What do you think when Allah mentions flies and spiders in the Quran He revealed, what does He mean by this?” So Allah revealed this verse. Abdul Gani was a very weak man.

Abdur Razaq said in his Tafsir that Muammar reported from Qatadah that when Allah mentioned flies and spiders, the polytheists said: “Why are these flies and spiders mentioned?” So Allah revealed this verse.

Ibn Abu Hatim narrated from Hasan, who said: “When the verse was revealed: “O mankind, given to you is the simile of comparison”, (Surah Al-Hajj verse 73) the polytheists said: “What is this simile that has been made?” Or “What event is similar to this simile?” So Allah revealed the verse: “Verily, Allah is not reluctant to make a simile … until the end of the verse” (Surat Al-Baqarah verse 26). I said: The first “isnad of information” is more valid and fits better with what is stated at the beginning of the Surah, especially since the mention of the polytheists does not fit in with the duality of this verse as a Madaniyah verse. The narration that we have quoted from Qatadah and Hasan is also narrated by al-Wahidi without isnad with the words: “The Jews said…”. This is more suitable.

Allah Almighty says:

“Do you enjoin men with virtue.” (Surat Al-Baqarah verse 44)

Al-Wahidi and Sa’labi narrated from al-Kalbi and Abu Salih from Ibn Abbas, who said: “This verse was revealed concerning the Jews of Medina. A man among them said to his kinsmen and relatives and to their Muslim brothers and sisters: “Remain in your religion and follow what this man recommends, for the truth is on his side!” So they tell people to do so, but they themselves do not do it!

Allah Almighty says:

“Verily, those who believe and those who are Jews.” (Surat Al-Baqarah verse 62)

It was narrated by Ibn Abu Hatim and Adani in their Musnad, from Ibn Abi Najih, from Mujahid, who said: Salman said: I asked the Prophet (PBUH) about the believers of the religion I used to follow, and I mentioned about their prayers and worship, so the verse was revealed: “Indeed, the believers and the Jews … until the end of the verse.”

Al-Wahidi narrated on the authority of ‘Abdullah ibn Kasir from Mujahid, who said: “When Salman told the Messenger of Allah (SAW) the story of his companions, he replied: “They are in hell.” Salman said: “The earth seemed dark to me (because of that answer)” so the verse was revealed: “Verily the believers and the Jews … up to … mourn.” (Surat Al-Baqarah verse 62). Salman also said: “Then it was as if all my burdens had disappeared from me.

Ibn Jarir and Ibn Abu Hatim reported that As-Suddi said: “This verse was revealed about the friends of Salman Al-Farisi.”

Allah says:

“When they meet the believers… until the end of the verse.” (Surat Al-Baqarah verse 76).

It was narrated by Ibn Jarir from Mujahid, who said: “At the time of the battle of Quraizah, the Prophet (SAW) stood under their fortifications and said: “O brothers of apes, O brothers of pigs and O worshipers of tagut!” So they said to each other: “Who conveyed this to Muhammad? It could not have been revealed except from you! Why do you relate to them the things which Allah has revealed to you, so that they may have an excuse to beat you?” Then this verse was revealed It was narrated on the authority of Ikrimah, from Ibn Abbas, who said: “If they meet the believers, they say: ‘We believe that your Companion is the Messenger of Allah, but he is for you alone. When they were in their company, they said: Why tell the Arab about this, when you hope to gain victory over the Arabs with his help, and he is from among them. So Allah revealed this verse.”

As-Suddi narrated that he said: “The verse was revealed concerning a group of Jews who believed and then became hypocrites. They conveyed to the believing Arabs the things they were talking about, so some of them said to others: Why do you convey the punishment and torment of which Allah has told you, so that they dare to say: “We are more beloved to Allah than you are, and more honorable in His sight.”

Allah says:

“So great is the calamity for those who write the Book with their hands.” (Al-Baqarah verse 79)

Nasa-i narrated from Ibn Abbas, who said: “This verse was revealed concerning the People of the Book.”

It was narrated by Ibn Abu Hatim on the authority of Ikrimah, from Ibn Abbas, who said: This verse was revealed about the Jewish priests. They found the characteristics of the Prophet (SAW) listed in the Torah as follows: “The apple of his eye is black, his height is medium, his hair is curly and his face is beautiful.” Out of spite and envy, they erased this description and replaced it with: “We found him to be tall, blue-eyed and straight-haired.”

The Word of Allah SWT:

They said: “We shall never be touched by the fire of hell … until the end of the verse.” (Surat Al-Baqarah verse 80).

It was narrated by Tabrani in al-Kabir and by Ibn Jarir and Ibn Abi Hatim, from the route of Ibn Ishaq, from Muhammad ibn Abi Muhammad and Ikrimah, or from Said ibn Jubair from Ibn Abbas, who said: “The Messenger of Allah (SAW) came to Medina, while the Jews were saying: “The age of this world is only seven thousand years, and every thousand years of the world is equal to one day of the Hereafter, so no more than seven days, they are tortured and after that the torture stops.” So concerning this Allah revealed: They said: “We shall never be touched by the fire of Hell… until His word… they will remain therein.” (Surat Al-Baqarah verses 80-81)

It was narrated by Ibn Jarir on the authority of Dahhak from Ibn Abbas that the Jews said: “We will enter Hell only as long as we worship the calf, which is not more than 40 days. When that period has passed, our torment ceases.” So the verse was revealed. Regarding this verse, Ibn Jarir has also mentioned it from Ikrimah and others.

Allah Almighty says:

“Whereas before they used to invoke victory with -the coming of….. until the end of the verse.” (Surat Al-Baqarah verse 89)

It was narrated by Hakim in Al-Mustadrak and Baihagi in AdDala’il with a weak sanad from Ibn ‘Abbas, who said: The Jews of Khaibar fought the Gatafan tribe, but every time they fought, the Jews suffered defeat. So they sought refuge by making this supplication: “O Allah, we ask You, by the truth of Muhammad, the ummi prophet whom You promised us, that You raise him up for us help us to triumph over them.”

Every time they fought they prayed like this until they finally defeated the people of Gatafan. So when the Prophet (SAW) was resurrected by Allah, they disbelieved and Allah revealed the verse: “Whereas before they used to invoke victory over the disbelievers with your coming, O Muhammad!” (Surat Al-Baqarah verse 89).

Ibn Abi Hatim narrated from Said or Ikrimah, from Ibn Abbas, that the Jews of Medina used to invoke victory over the Ausites and Khazrajites on the basis of the Prophet’s tawassul before his resurrection. So after Allah raised him from among the Arabs, they disbelieved in him and denied what they had said about him. So Muaz bin Jabal, Bisyr bin Barra, and Daud bin Salamah said to them: “O Jews, fear Allah and convert to Islam! Did you not ask Muhammad to help you against us, i.e. when we were in polytheism, you said that he would be resurrected and you even described his attributes!” Salam bin Misykum replied: “He does not carry the characteristics we recognize, and he is not what we mentioned to you.” So Allah revealed: “And when there came to them a book from the side of Allah …….. until the end of the verse.” (Surat Al-Baqarah verse 89)

Allah SWT said:

“Say: If only the Hereafter were … until the end of the verse.” (Surat Al-Baqarah verse 94)

It was narrated by Ibn Jarir from Abu Aliyah, who said: “The Jews say that none but the Jews will enter Paradise.” So Allah revealed the verse: “Say: If only the Hereafter were exclusively for you in the sight of Allah … until the end of the verse.” (Surat Al-Baqarah verse 94)

The words of Allah SWT:

Say: “Whoever is the enemy of Jibril … until the end of the verse.” (Surat Al-Baqarah verse 97)

Narrated by Bukhari, from Anas, he said Abdullah bin Salam heard the arrival of the Messenger of Allah SAW. when he was in his garden picking fruit. Then he approached the Prophet SAW. he said: “I will ask you three things that only a prophet knows, namely: What is the first sign of the coming of the Hour, what is the first food for the inhabitants of Paradise, and what causes a child to resemble his father or mother?” The Prophet replied: “It was told to me recently by Gabriel.” “By Gabriel?” asked Abdullah. “Yes”, replied the Prophet. “That is the enemy of the Jews from among the angels!” Then the Prophet recited this verse: Say: “Whoever is the enemy of Gabriel, it is Gabriel who has revealed it -Al-Guran- in your hearts.” Shaykh al-Islam Ibn Hajar said in Fat-hul Bari: “On its face, the context of the verse indicates that the Prophet (SAW) recited the verse as a refutation of the Jews, and this does not necessarily mean that it was revealed at that time.” He said: “This is stronger, because regarding the cause of the revelation of this verse there is a valid story other than the story of Abdullah bin Salam.

It was narrated by Ahmad, Turmuzi and Nasa-i on the authority of Bakr ibn Shihab, from Said ibn Jubayr, from Ibn ‘Abbas, who said: The Jews came to the Messenger of Allah and said: “O Abu Qasim, we ask you five things, if you can answer them, we will be sure that you are a prophet”, so he mentioned the hadith, among which was that they asked him about what the Children of Israel forbade themselves, about the sign of prophethood, about lightning and its thunderous sound, about who conveyed to him news from the sky, to the point that they asked: “Tell us who your companions are!” The Prophet replied: “Gabriel.” They said: “Gabriel? That is the one who ignites wars and battles and torments and is our enemy. Had you mentioned Mikail who sends down mercy, rain and vegetation, it would have been better!” So the verse was revealed.

It was narrated by Ishaq ibn Rahawaih in his Musnad and Ibn Jarir from Sha’bi that ‘Umar used to go to the Jews and listen to the Torah. He was astonished that the Torah confirmed the Quran. He said: It so happened that the Prophet passed in front of them, so I said: “In the name of Allah I ask you, do you know that he is the Messenger of Allah?” A pious man among them replied: “Indeed, we know that he is the Messenger of Allah.” I said: “Why do you not follow him?” They replied: “We asked him who had revealed his prophethood to him, and he said Gabriel, but Gabriel is our enemy, for it is he who brings down violence, rudeness, wars and calamities.” I also said: “Who are your messengers from among the angels?” They replied: “Mikail, who sends down rain and mercy!” I asked: “What is their position with their Lord?” They replied: “One is on His right hand and the other on His left.” I said: “It is not permissible for Jibril to be hostile to Mikail and it is not permissible for Mikail to make peace with Jibril’s enemy, and indeed I testify that both angels and their Lord are peaceful to those who are peaceful to them and declare war to those who are at war with them.” I then came to the Prophet (peace be upon him) with a letter from the Prophet (peace be upon him). Then I came to the Prophet with the intention of informing him of this. When we met, he asked me: “Would you like me to convey the verses that have just been revealed to me?” “Of course, O Messenger of Allah”, I replied. Then he recited: “Whoever is the enemy of Jibril … up to … then surely Allah is the enemy of the disbelievers” (Surat Al-Baqarah verses 97-98). Then I said: “O Messenger of Allah, by Allah, I did not rise from the Jews except to find you in order to convey a dialogue between me and them. May I find that Allah has preceded me.” The isnaad up to Ash-Shay’by is valid, but Ash-Shay’by never met ‘Umar. This narration was also reported by Ibn Abi Shaafa’a and Ibn Hatim, from another route that came from Ash-Shay’by. It was also narrated by Ihnu Jarir on the authority of As-Suddi from ‘Umar, as well as on the authority of Qatadah and ‘Umar, and both narrations are mungati’.

Ibn Abu Hatim narrated on another authority from ‘Abdurrahman ibn Abu Laili that a Jew came to ‘Umar ibn Khattab and said: “The Jibril mentioned by your companion is our enemy.” Umar replied: “Whoever becomes the enemy of Allah, the enemy of His angels, His messengers, Gabriel and Mikail, then indeed Allah becomes his enemy.” He said: “So this verse was revealed following the language of ‘Umar.” This is how it was revealed, some corroborating others, and Ibn Jarir even stated that there is consensus that this is the asbabun nuzul.

The words of Allah SWT:

“And indeed We have revealed to you … until the end of the verse.” (Surat Al-Baqarah 99)

It was narrated by Ibn Abu Hatim on the authority of Said or Ikrimah, from Ibn Abbas, who said: Ibn Suriya said to the Prophet: “O Muhammad, nothing you have brought that we recognize, and not a clear verse that Allah has revealed to you!” So Allah revealed about it: “And indeed we have revealed to you clear verses … until the end of the verse.” (Surat Al-Baqarah verse 99)

Malik Ibn Saif (a Jew) said when the Prophet (SAW) was brought up then mentioned the covenants of Allah imposed on them and also His promise to them about Prophet Muhammad: “By Allah, He has promised nothing about Muhammad, and He has taken no covenant with us.” Then Allah revealed His words: “Should (they disbelieve in the verses of Allah), and every time they make a promise, until the end of the verse.” (Al-Baqarah: 100)

Allah Almighty says:

“And they follow what the devil recites … until the end of the verse.” (Surat Al-Baqarah: 102)

It was narrated by Ibn Jarir, from Shahr bin Hausyab, who said: The Jews said: “Look at Muhammad, mixing the right with the false, mentioning Solomon with the Prophets! Is he not a sorcerer who can ride the wind?” So Allah Ta’ala revealed: “And they follow what the devils recite … until the end of the verse” (Surat Al-Baqarah verse 102).

It was narrated by Ibn Abu Hatim from Abul ‘Aliyah that the Jews used to ask the Prophet (peace and blessings of Allah be upon him) about some issues in the Torah, and nothing they asked about it, but Allah revealed the answer and refuted their arguments. When they saw this, they said: “This man knows more about what has been revealed to us than we do ourselves. They also asked him about magic, arguing with him about it. So Allah revealed: “And they follow what the devils have recited.” (Surat Al-Baqarah verse 102)

Allah SWT said:

“O you who believe, do not say Ra’ina.” (Surat Al-Baqarah verse 104).

It was narrated by Ibn Munzir from As-Suddi, who said: “There were two Jews, Malik bin Saif and Rifa’ah bin Zaid, when they met the Prophet (PBUH) and confronted him with a conversation, they said to him: “Ra’ina … and so on”. According to the Muslims, these were the words that the People of the Book used to say in honor of their prophets, so they said them to the Prophet as well. So Allah Ta’ala revealed: “O you who believe, do not say Ra’ina, but say ‘Unzurna’, and let you listen.” It was narrated by Abu Na’im in Ad-Dala’il, on the authority of AsSuddi As-Sagir from Al-Kalbi, from Abu Salih, from Ibn Abbas, who said: In the language of the Jews, ra’ina means an abominable curse. When they heard their friends saying it, they encouraged its use among themselves. So the verse was revealed, and it so happened that Saad bin Muaz heard it coming from the mouths of the Jews, so he said to them: “O enemies of Allah, if I had heard that word coming out of the mouth of one of you after this meeting, I would have cut his throat!”

Ibn Jarir narrated from Ad-Dahhak, who said: “Someone said ari’ni sam’aka’, so this verse was revealed.”

It was also narrated from Atiyyah, who said: “A group of Jews said arina sam’aka’, so some Muslims said it too. Allah disliked it, so this verse was revealed.”

It was also narrated from Qatadah, who said: “They used to say ra’ina sam’aka’, so the Jews came and said it too, until the verse was revealed.”

It was also narrated from Ata’, who said: “This was the saying of the Ansar in the days of ignorance, so the verse was revealed.”

It was narrated from Abul ‘Aliyah who said: “The Arabs, when they talked among themselves, one of them used to say to his companion: arini sam’aka’. So they were forbidden to say this.”

Allah said:

“Whatever verse We have annulled … until the end of the verse.” (Surat Al-Baqarah verse 106)

Ibn Abi Hatim narrated on the authority of Ikrimah from Ibn Abbas, who said: “Sometimes revelation would come to the Prophet at night and he would forget it during the day. So Allah revealed: “Whatever verse We blotted out ….. until the end of the verse.”” (Surat Al-Baqarah verse 106)

Allah SWT said:

“Do you wish … until the end of the verse.” (Surat Al-Baqarah, verse 108)

It was narrated by Ibn Abi Hatim, on the authority of Sa’id or Ikrimah, from Ibn Abbas, who said: Rafi’ bin Huraimalah and Wahab bin Zaid said to the Messenger of Allah: “O Muhammad, bring us a book that you have sent down from the heavens for us to read”, or “send down for us rivers that we may follow and confirm you” So Allah revealed about it. “Do you wish to ask your Messenger … to … stray from the straight path.” (Surat Al-Baqarah, verse 108)

Hay bin Akhtab and Abu Yasir bin Akhtab were two Jews who were most spiteful and bitter towards the Arabs, for they were favored by Allah with His messenger. These two tried their best to turn people away from Islam, until Allah revealed about them: “Most of the People of the Book desire … until the end of the verse.” (Surat Al-Baqarah verse 109)

It was narrated by Ibn Jarir, from Mujahid, that he said: “The Quraysh asked Muhammad to turn the Hill of Safa into a hill of gold. So he replied to them: “So be it, it will be for you as a dish from heaven for the Children of Israel if you later disbelieve.” They refused and turned back. Then Allah revealed: “Do you wish … until the end of the verse.” (Surat Al-Baqarah verse 108)

He also narrated from As-Suddi, who said: “The Arabs asked the Prophet Muhammad to bring Allah so that they could see Him clearly. So this verse was revealed.”

He also narrated from Abul Aliyah, who said: “A man said: “If only our penalties were like the penalties of the Children of Israel!” The Prophet replied: What Allah has given you is better! The Children of Israel, if one of them did wrong, he would find that wrong displayed at his door along with the expiation. If the expiation is fulfilled, he will be humiliated in this world, and if not, then he will experience it in the Hereafter. But Allah has given you something better than that, saying: “Whoever does an evil or wrongs himself … until the end of the verse. (Surat An-Nisa verse 110).

The five daily prayers and from Friday to the next Friday is the expiation for the wrongdoing that lies between them. So Allah revealed: “Do you wish to ask your Messenger … until the end of the verse.” (Surat Al-Baqarah verse 108)

Allah Almighty says:

“The Jews said: … until the end of the verse.” (Surat Al-Baqarah verse 113)

It was narrated by Ibn Abi Hatim, on the authority of Said or Ikrimah, from Ibn Abbas, who said: “When the Christians of Najran came to the Messenger of Allah (pbuh), the Jewish priests visited them, and the two sides engaged in a dispute. Rafi’ bin Khuzaimah said: “You have no grip”, and he denied Jesus and the Injil. One of the Najranites replied to the Jew, saying: “It is you who have no guidance”, and he denied Moses and the Torah.” So regarding this Allah revealed the verse: The Jews said: “The Christians have no guidance … until the end of the verse.”

Allah says:

“And who is more unjust … until the end of the verse.” (Surat Al Baqarah verse 114)

It was narrated by Ibn Abi Hatim, from the mentioned route that the Quraysh prohibited the Prophet (SAW) from praying on the Ka’bah side of the Grand Mosque. So Allah revealed: “And who is more unjust than those who prevent the name of Allah from being mentioned in His mosques … until the end of the verse.” (Surat Al-Baqarah verse 114)

Ibn Jarir narrated from Ibn Zayd, who said: “This verse was revealed concerning the polytheists, when they prevented the Messenger of Allah from entering Mecca on the day of Hudaibiyah.””

Allah says:

“And to Allah belong the East and the West.” (Surat Al-Baqarah verse 115) Narrated by Muslim, Turmuzi, and Nasa-i from Ibn Umar, who said: “The Prophet (SAW) used to perform the voluntary prayer on his vehicle wherever it was facing, when he was returning from Mecca to Medina. Then Ibn Umar recited: “And to Allah belong the East and the West”, and said: “It is about that that this verse was revealed.”

It was also narrated by Hakim, who said: The verse was revealed: “So wherever you face, there is the Substance of Allah”, (Surat Al-Baqarah, verse 115) that you can pray tatawwu’ on your vehicle wherever it faces, and he said: “This hadith is valid according to the conditions of Muslim.” This is the most valid isnad concerning this verse, and it is even used by one group. But he does not mention it explicitly, because he only says that the verse was revealed in this regard, which we have already discussed. However, there are also reports that explicitly state the asbabun nuzul.

For example, Ibn Jarir and Ibn Abi Hatim reported from Ali ibn Abi Talhah, from Ibn Abbas, that when the Messenger of Allah (SAW) migrated to Medina, he was commanded by Allah to face Bait al-Maqdis until the Jews became happy about it. The Prophet faced Bait al-Maqdis for some twelve months, although he actually preferred the Qiblah of Prophet Ibrahim. He always pleaded with Allah and raised his face to the sky, so Allah revealed: “So turn your faces towards it” (Surat Al-Baqarah verse 144). The Jews were puzzled by this, saying: “What is the cause of their turning away from their original Qiblah?” So Allah revealed “Say: “And to Allah belong the East and the West”, and He said: “So wherever you turn, there is the Substance of Allah” (Surat al-Baqarah, verse 115). The isnaad is strong and the meaning supports it, so take it as a guide!

Regarding this verse, there are some other weak narrations, such as the one issued by Turmuzi, Ibn Majah, and Darugutni, from the line of Ash’a8 As-Saman, from Asim bin Abdullah, and Abdullah bin Amir bin Rabi’ah from his father, who said: “We were with the Prophet (SAW) on a journey on a pitch-black night, so we did not know the direction of the Qibla. So each of us prayed in our respective vehicles, and when it was morning, we told the Prophet about it, and it was revealed: “so wherever you turn, there is the Substance of Allah” (Surat Al-Baqarah verse 115). According to Turmuzi, this tradition is garib or rare, while Ash’as is weak in narrating traditions.

It was narrated by Darugutni and Ibn Murdawaih on the authority of Arzami, from Ata’, from Jabir, who said: “The Messenger of Allah (peace be upon him) sent an army in which I was a part of. Suddenly there was complete darkness so that we did not know the direction of the Qiblah. A group of friends said that they knew that the Qiblah was here, to the north. So they prayed and made lines. But others said that it was towards the south, so they prayed and made lines as well. When morning came and the sun appeared, it turned out that the lines of last night were not facing the qibla. So when we returned from our journey and asked the Prophet about it, he was silent and Allah revealed: “And to Allah belong the East and the West … until the end of the verse.” (Surat Al-Baqarah verse 115)

It was narrated by Ibn Murdawih, from the route of Al-Kalbi, from Abu Salih, from Ibn Abbas, that the Messenger of Allah (SAW) sent an expedition. Suddenly they were shrouded in fog so that they did not know the direction of the Qiblah, so they prayed. Then after the sun rose, it was discovered that they were not praying in the direction of the Qiblah. When they met the Prophet, they told him about it, and Allah revealed this verse: “And to Allah belong the East and the West … until the end of the verse.” (Surat Al-Baqarah verse 115)

It was also narrated by Ibn Jarir, from Gatadah, that the Prophet said: “A brother of yours has died – meaning Najashi-, so pray for him!” They replied: “Are we going to pray for someone who is not a Muslim?” Then the verse was revealed: “Verily among the People of the Book there are those who believe in Allah … until the end of the verse,” (Surah Ali Imran verse 199). They said: “But they pray in the direction of the Qiblah.” So Allah revealed: “And to Allah belong the East and the West … until the end of the verse.” This narration is very garib, in addition to being mursal and mwu’addal.

It was also narrated by Ibn Jarir from Mujahid, who said: “When the verse was revealed: “Supplicate to Me, and I will grant your supplication”, (Surah Gafir, verse 60) they asked: “In which direction?” So the verse was revealed: “Whichever way you face, there is the Substance of Allah!”. (Surat Al-Baqarah verse 115)

The words of Allah SWT:

“And say those who do not know … until the end of the verse.” (Surat Al-Baqarah verse 118)

It was narrated by Ibn Jarir and Ibn Abu Hatim on the authority of Said or Ikrimah, from Ibn Abbas, who said: Rafi’ bin Khuzaimah said to the Messenger of Allah: “If you are indeed a Messenger of Allah as you say, then tell Allah to speak to us so that we may hear Him speak!” So regarding that Allah revealed: “And say those who do not know … until the end of the verse.” (Surat Al-Baqarah verse 118)

Allah SWT said:

“Indeed We have sent you … until the end of the verse.” (Surat Al-Baqarah verse 119)

Said Abdur Razag: As-Sauri told us from Musa bin Ubaidah, from Muhammad bin Ka’ab Al-Qurazi, who said: The Prophet said: “O, what will be the fate of my parents?” Then the verse was revealed: “Indeed We have sent you with the truth, a bearer of glad tidings and a warner. You will not be held accountable for the dwellers of hell” (Surat Al-Baqarah verse 119). So until his death the Prophet never mentioned his parents again. This narration is mursal.

It was narrated by Ibn Jarir on the authority of Ibn Juraij, who said: “Dawud bin Abi ‘Asim told me that one day the Prophet said: “Where are my mothers?” Then the verse was revealed. This narration is also mursal.

Allah Almighty says:

“The Jews and Christians will not be pleased with you … until the end of the verse.” (Surat Al-Baqarah verse 120)

Sa’labi narrated from Ibn Abbas that he said: “The Jews of Medina and the Christians of Najran wished that the Prophet would pray facing their Qiblah. So when Allah turned it to the Ka’bah, they objected and despaired, their Islam could no longer be hoped for. So Allah revealed: “The Jews and Christians … until the end of the verse.” (Surat Al-Baqarah verse 120)

Allah SWT said:

“And make some of Ibrahim’s magam a place of prayer!”. (Surat Al-Baqarah verse 125)

Narrated by Bukhari and others from Umar, who said: “My way of thinking is in accordance with the will of my Lord in three matters. I said to the Messenger of Allah: “What if you take a part of Ibrahim’s magam as a place of prayer?” So the verse was revealed: (Surat Al-Baqarah verse 125). I also said: “O Messenger of Allah, those who enter the place of your wives are good and bad people. What if you tell them to wear hijab?” So the verse about the hijab was revealed. Then the wives of the Prophet stood in a line against him out of jealousy. So I said to them: “Who knows if he divorces you, then his Lord will replace you with better wives than you!” Then this verse was revealed. This narration has many sources, among which are those given by Ibn Hatim and Ibn Murdawaih, from Jabir, who said: “When the Prophet (SAW) was doing tawaaf, he said. tawaf, Umar said to him: “Isn’t this the charter of our father Ibrahim?” He replied: “It is.” Umar also said: “Why don’t we make this place a place of prayer?” So Allah revealed: “And make some of Ibrahim’s magam a place of prayer!” (Surat Al-Baqarah verse 125).

Ibn Murdawaih also narrated from Amar bin Maimun, from Umar bin Khattab, that he passed by Ibrahim’s magam, so he asked: “O Messenger of Allah, shall we not stand at the magam of Ibrahim praying to our Lord and the Lord of Prophet Ibrahim?” He replied: “Yes.” Umar also said: “What if we make this place a place of prayer?” So shortly afterwards it was revealed: “And make part of Ibrahim’s magam a place of prayer!” (Surat Al-Baqarah verse 125). This statement and the one preceding it indicate that this verse was revealed during the Farewell Hajj.

Allah SWT said:

“And there is no one who hates the religion of Abraham … until the end of the verse” (Surat Al-Baqarah verse 130).

Said Ibn ‘Uyainah: “It is narrated that Abdullah bin Salam called his two nephews Salamah and Muhajir to Islam, saying to them: “You know that Allah has said in the Torah: “I will raise up from the children of Ishmael a prophet named Muhammad. So whoever believes in him will be guided and will be in the truth, and whoever does not believe will be accursed.” So Salamah converted to Islam, on the other hand Muhajir refused, so the verse was revealed about him.

Allah SWT said:

“And they said, “Let you be a Jew or a Christian””, (Surat Al-Baqarah verse 135).

It was narrated by Ibn Abi Hatim from the route of Sa’id or by Ikrimah from Ibn Abbas, he said: “Ibn Surya said to the Prophet: “There is no guidance, except that which we follow, so that is us O Muhammad, surely you will be guided too! And the Christians said the same thing, so Allah revealed: “And they said: “Be you a Jew or a Christian, surely you will be guided!” (Surat Al-Baqarah verse 135).

Allah SWT said:

“Those who are ignorant or lack sense among men will say … until the end of the verse”. (Surat Al-Baqarah verse 142)

Ibn Ishaq said: “Narrated to me by Ismail bin Abi Khalid from Abu Ishaq from Barra, he said: “The Messenger of Allah used to pray in the direction of Bayt al-Maqdis and often looked up to the sky waiting for Allah’s command. So Allah revealed “Indeed, We often see your face looking up to the sky, so indeed We will turn you in the direction of the Qiblah that you like. So turn your faces towards the Sacred Mosque!” (Surat Al-Baqarah verse 144). Some Muslims said: “We would like to know the fate of our companions who died before the Qibla was moved, as well as the fate of our prayers in the direction of Bayt al-Maqdis. So Allah revealed: “And Allah will not waste your faith” (Surat Al-Baqarah verse 143). And the ignorant or uninformed among the people said: “What caused them to turn away from their original Qiblah?” So Allah revealed: “Those who are ignorant or lacking in understanding among men will say … until the end of the verse”. (Surat Al-Baqarah verse 142)

Many such paths are found. And in both sahihs it is received from Barra’ that before the Qiblah was shifted, some men had died and been killed, and we did not know what to say to them. So Allah revealed “And Allah will not waste your faith”. (Surat Al-Baqarah verse 143)

Ibn Jarir narrated from As-Suddi with his isnadisnad and said: “When the Qibla of the Prophet (SAW) was turned to the Ka’bah after it had been to Bait al-Maqdis, the polytheists of Mecca said: “Muhammad’s religion has been confusing, until now he has turned his Qiblah towards you and realized that your steps are more guided than his steps, in fact he has almost entered into your religion”. So Allah revealed “So that there will be no reason for people to blame you … Until the end of the verse”. (Surat Al-Baqarah verse 150)

Allah SWT said:

“And say not of the slain … until the end of the verse”. (Surat Al-Baqarah verse 154)

It was narrated by Ibn Mandah in his book As-Sahabah from the line of AsSuddis Sagir from Kalbi, from Abu Salih from Ibn Abbas, who said: “Tamim bin Hammam was killed in Badr, and it was concerning him and others that the verse “And do not say of those who are killed in the cause of Allah that they are dead” was revealed until the end of the verse”. (Surat Al-Baqarah verse 154)

Abu Na’im said: “They agree that he was Umair bin Hammam and that As-Suddi has made a mistake in mentioning him”.

Allah SWT said:

“Verily Safa and Marwah … until the end of the verse”. (Surat al-Baqarah, verse 158) Narrated by Shaikhan and others from Urwah from ‘Aa’ishah, who said to ‘Aa’ishah: “What do you think of the words of Allah: “Verily, Safa and Marwah are some of the signs of Allah”? So whoever performs Hajj to the House of Allah or performs ‘Umrah, there is no sin on him to do sa’i between them.” (Surat Al-Baqarah verse 158)

I see no reason why one should not do sa’i between them.” ‘Ā’ishah replied: “It is very bad what you say, O my nephew! If the verse were according to your interpretation, it would read: ‘Then there is no sin on him for not doing either of them'” (Surat Al-Baqarah verse 158). But it was actually revealed against the Ansar. Before Islam they performed ceremonies to the idol of Manat and after Islam some of their people objected to doing sa’i between Safa and Marwah. So they asked the Messenger of Allah about it, and they said: “O Messenger of Allah, we objected to sa’i between Safa and Marwah in the days of ignorance”. So Allah revealed: “Verily, Safa and Marwah are among the signs of Allah … up to His words “so there is no sin for him to do sa’i between them”. (Surat Al-Baqarah verse 158).

It was narrated by al-Bukhari from Asim ibn Sulaiman who said: “I asked Anas about Safa and Marwah”. He replied: “We used to regard them as a matter of ignorance, and after Islam came we refrained from talking about them. So Allah revealed: “Surely Safa and Marwah are among the signs of Allah”. (Surat Al-Baqarah verse 158)

It was narrated by Hakim from Ibn Abbas, who said: “In the days of Jahilivah, the devils used to wander all night between Safa and Marwah, and between them were their idols. So when Islam came, the Muslims said: “O Messenger of Allah, we will no longer do sa’i between Safa and Marwah. It was enough that we did it in the days of jahiliyyah”. So Allah revealed this verse”.

Allah SWT said:

“Those who conceal … until the end of the verse” (Surat Al-Baqarah verse 159).

It was narrated by Ibn Jarir and Ibn Abi Hatim on the authority of Sa’id or Ikri mah from Ibn Abbas, who said: “Mu’az bin Jabal, Sa’d bin Mwaz and Kharijah bin Zaid asked some Jewish priests about some of the Torah. They kept it secret and would not reveal it. So Allah revealed about them. “Those who conceal the proofs and the guidance We have revealed … until the end of the verse” (Surat Al-Baqarah verse 159).

Allah SWT said:

“Indeed in the creation of the heavens … until the end of the verse”. (Surat Al-Baqarah verse 164)

It was narrated by Sa’id ibn Mansur in his Sunan and Faryabi in his Tafsir, and Baihagi in “Shu’abul Iman” from Abu Duha, who said: When the verse “Your Lord is One God, there is no God but He, the Most Compassionate, the Most Merciful” was revealed. (Surat Al-Baqarah verse 163) the polytheists were astonished and said: “One God?” If it is true, then bring us a sign or proof!” So Allah revealed “Surely in the creation of the heavens and the earth … until His word for those who understand” (Surat Al-Baqarah verse 164). I said: “This Hadith is mw’addal, but there is another Hadith that bears witness to it, issued by Ibn Abi Hatim and Abu Sheikh in the Book of Al-Azamah received from Ata’, who said: “To the Prophet (PBUH) in Madinah was revealed the verse “Your Lord is one Lord, there is no God but He. The Most Compassionate, the Most Merciful” (Surat AlBaqarah verse 163). So the disbelievers of Quraysh in Mecca said: “How can so many people be governed by only one God?” Then Allah revealed: “Indeed in the creation of the heavens and the earth … until His word for those who understand”. (Surat AlBaqarah verse 164)

Ibn Abi Hatim and Ibn Mardawaih also narrated from a good and reliable source that Ibn Abbas said: “The people of Quraysh said to the Prophet: “Ask Allah to make the Hill of Safa for us a hill of gold so that it will be a strength for us against our enemies. So Allah revealed to him: “All right, I will give it to them, but if they disbelieve again after that, then I will torment them with a torment that I have never inflicted on any of the inhabitants of the world!” The Prophet replied: “O my Lord, let me face my people, and I will call them from day to day”. So Allah revealed this verse “Indeed in the creation of the heavens and the earth and the alternation of night and day” (Surat Al-Baqarah verse 164). How will they ask you for the golden hill again, when they have witnessed greater proofs!”

Allah Almighty says:

“And when it is said to them: “Follow … to the end of the verse”. (Surat Al-Baqarah verse 170)

Narrated by Ibn Abi Hatim from Sa’id or Ikrimah from Ibn Abbas, he said: “The Messenger of Allah (SAW) called the Jews to Islam and attracted their interest and attention and even warned them of the punishment of Allah and His wrath. So Rafi’ bin Huraimalah and Malik bin Auf replied: “No, O Muhammad, but we will follow what we have learned from our fathers. They know better than we do!” So Allah revealed about it “And when it is said to them: “Follow what Allah has sent down … until the end of the verse”. (Surat Al-Baqarah, verse 170)

Allah SWT said:

“Indeed, those who conceal … until the end of the verse”, (Surat Al-Baqarah, verse 174).

It was narrated by Ibn Jarir from Ikrimah regarding His words “Verily, those who conceal what Allah has revealed from the Book” and also the verse found in Surah Ali Imran: “Those who sell the promise of Allah”, that these two verses are all addressed to the Jews.

Sa’labi narrated from Kalbi from Abu Salih from Ibn ‘Abbas, who said: “This verse was revealed concerning the Jewish leaders and scholars. They used to receive gifts and gifts from their subordinates, and hoped that the Prophet who would be resurrected would be from among them. So when Muhammad (SAW) was resurrected not from among them, they were worried about losing their sustenance and position. So they falsified the attributes of Muhammad SAW. and after they changed them, they showed them to his followers, saying: “This is the attribute of the prophet who will appear at the end of time, which in no way matches the attribute of this prophet”. So Allah revealed: “Indeed, those who conceal what Allah has revealed from the Book … until the end of the verse”. (Surat Al-Baqarah verse 174)

Allah SWT said:

“The virtue is not … until the end of the verse”. (Surat Al-Baqarah verse 177)

Said Abdur Razzaq: “It was given to us by Ma’mar from Qatadah, who said: “The Jews pray facing the west and the Christians the east. Then it was revealed: “It is not righteousness to turn your face … until the end of the verse”. (Surat Al-Baqarah verse 177)

Ibn Abi Hatim narrated from Abul Aliyah as well as Ibn Jarir and Ibn Munzir from Qatadah, who said: “It was narrated to us that a man asked the Prophet about virtue. So Allah revealed this verse: “It is not virtue to turn your face to it…”. Then he called the man and recited it to him. And before the obligations were established, if a person had said “Ashhadu alla ilaha illallah wa-anna Muhammadan ‘abduhu warasuluh”, then that person died in such a belief, then there was hope and a high probability of good. So Allah revealed “It is not good to turn your face towards the east or the west” (Surat Al-Baqarah, verse 177). During this time the Jews faced west, while the Christians faced east.

Allah SWT says:

“O you who believe, it is obligatory upon you gisas … until the end of the verse”. (Surat Al-Baqarah verse 178)

It was narrated by Ibn Hatim from Sa’id bin Jubair, who said: “There were two tribes of Arabs who had fought among themselves in the days of ignorance, not long before the advent of Islam. Among them were many dead and many wounded, and they also killed slaves and women. As a result, until they came to Islam, there were still others whom they had not yet defended or taken their compensation. One of the tribes boasted of its superiority over the others, both in numbers of people and wealth. They swore that they would not be willing to let the enemy’s free citizens be killed as ransom for their slaves who were killed, nor would the enemy’s male citizens be killed as gisas for their female citizens. So the verse was revealed: “Freeman for freeman, slave for slave, and woman for woman”. (Surat Al-Baqarah verse 178)

Allah SWT said:

“And for those who find it hard to perform it is obligatory upon them … until the end of the verse”. (Surat Al-Baqarah verse 184)

Ibn Sa’d narrated in his Tabagat from Mujahid, who said: “This verse was revealed concerning the employer of Qais ibn Sa-ib (who was very old) “And as for those who find it hard to observe it, the fidyah is to feed a poor person” (Surat Al-Baqarah verse 184). So he broke his fast and fed a poor person for every day of Ramadan that he missed.

Allah SWT says:

“And if My servants ask you about Me … Until the end of the verse”. (Surat Al-Baqarah verse 186)

Narrated by Ibn Jarir, Ibn Abi Hatim, Ibn Mardawaih, Abu Sheikh and others from several routes, namely from Jarir bin Abdul Hamid, from Abduh As-Sajistani, from Salt bin Hakim bin Mw’awiyah bin Haidah, from his father, from his grandfather, he said: “A hillbilly Arab came to the Prophet and asked: “Is our Lord near that we should whisper to Him or far that we should call out to Him?” The Prophet remained silent, so Allah revealed “And if My servants ask you about Me, then surely I am Omnipresent … Until the end of the verse”. (Surat Al-Baqarah verse 186)

It was narrated by Abdur Razag from Hasan, who said: “The Companions of the Messenger of Allah (SAW) asked the Prophet (SAW): “Where is our Lord?” So Allah revealed: “And if My servants … until the end of the verse” (Surat Al-Baqarah verse 186). This Hadīth is Mursal, but it has other transmissions. It was narrated by Ibn Asakir from ‘Ali who said: “Do not grow weary of supplication, for Allah revealed to me, ‘Supplicate to Me, and I will answer your supplication'” (Gafir, verse 60). So a man asked: “O Ra sulullah, does our Lord hear our prayers? Or how is that?” So Allah revealed “And if My servants ask you about Me … until the end of the verse”. (Surat Al-Baqarah verse 186

And it was narrated by Ibn Jarir from Ata ibn Abi Rabah that when the verse was revealed: And your Lord said: “Ask Me, and I will grant your petition”, someone said: “We do not know when to ask”, so it was revealed: “And if My servants ask you about Me … until He says so that they may always be in the truth”. (Surat Al-Baqarah verse 186)

Allah SWT says:

“It is lawful for you at night to fast … until the end of the verse” (Surat Al-Baqarah verse 187).

Narrated by Ahmad, Abu Daud and Hakim on the authority of Abdurrahman bin Abi Laila from Mwaz bin Jabal, who said: “They used to eat and drink and mix with women while they were still asleep. But when they were asleep, they would not mix with them. Then there was an Ansar man, Qais bin Sarmah by name. After performing the Isha prayer he slept and did not eat or drink until morning and he woke up tired. In that case Umar had interfered with his wife after he woke up. He came to the Prophet and told him what had happened. So Allah revealed: “It is lawful for you to have intercourse with your wives … until He said: “Then complete the fast until night” (Surat Al-Baqarah verse 187). This hadith is well known and was received from Ibn Abi Laila, although he did not hear it from Mu’az, but he had other witnesses, for example, it was reported by Bukhari from Barra”, who said: “It used to be that the Companions of the Prophet (PBUH), if one of them was fasting, then the time for breaking the fast came, and he fell asleep before breaking the fast, then he did not eat all night and all day until the evening. It happened that Qais bin Sarmah was fasting. When the time for breaking the fast came, he mixed with his wife and asked her: “Do you have any food?” She replied: “No, but I will go and find food for you”. Qais worked all day, until he fell into a deep sleep, and when his wife came and saw him, she said: “Damn you!” At midday he was too tired to wake up, so he mentioned the incident to the Prophet SAW. then this verse was revealed which reads: “It is lawful for you on the night of the fasting day to mix with your wives” (Surah AlBaqarah verse 187). They were overjoyed and heartened to receive it. In addition, it was also revealed: “And eat and drink until the white thread appears to you from the black thread, which is dawn”. (Surat Al-Baqarah verse 187)

It was also narrated by Bukhari from Barra’, who said: “When the fasting month of Ramadan came, they would not approach their wives during that month. But some (men) betrayed themselves, so Allah revealed: “Allah knows that you betrayed yourselves, so He accepted your repentance and forgave you … until the end of the verse”. (Surat Al-Baqarah verse 187)

It was also narrated by Ahmad, Ibn Jarir and Ibn Abi Hatim on the authority of ‘Abdullah ibn Ka’b ibn Malik from his father, who said: “In the month of Ramadan, if a man fasts and it is night and he sleeps, it is unlawful for him to eat and drink and to have a woman until he breaks his fast on the following day. Umar returned from the Prophet’s house after staying up late with him. He looked for his wife, and she said: “I have slept”. Umar replied: “No, you have not slept”, and he mixed her. Ka’ab did the same as Umar did, then in the morning Umar immediately found the Prophet and told him about the incident. Then this verse was revealed.

Allah SWT said:

“… in the form of dawn”. (Surat Al-Baqarah verse 187)

Narrated by Bukhari from Sahl bin Sa’id, he said: “The verse “eat and drink until the white thread is revealed to you from the black thread” was revealed”. (Surah al-Baqarah verse 187) and it has not been revealed “in the form of dawn” (Surah al-Baqarah verse 187). Some men, when they wanted to fast, would tie a white thread and a black thread to their legs. They continued to eat and drink until the difference between the two became clear. So Allah sent down the continuation “in the form of dawn”, until they knew that what was meant by it was night and day.

Allah SWT said:

“And do not mix with them…!” (Surat Al-Baqarah verse 187).

Ibn Jarir narrated from Qatadah, who said: “If a man does i’tikaf, then he goes out of the mosque, if he wishes he can have intercourse with his wife. So the verse was revealed: “And do not intermarry with them while you are doing i’tikaaf in the mosque”. (Surat Al-Baqarah verse 187)

Allah SWT said:

“And let not some of you eat of the wealth of others by unlawful means … until the end of the verse”. (Surat Al-Baqarah verse 188)

Narrated by ibnu Abi Hatim and Sa’id bin Jubair, he said: “Umru-ul Qais bin Abis and Abdan bin Ashwa’ Al-Hadrami were involved in a dispute over their land, so Umru’ul Qais intended to swear an oath in that matter. So about him the verse was revealed: “Dur not some of you eat the wealth of others in a bitter way (Surat Al-Baqarah verse 188)

The word of Allah SWT:

“They ask you about the crescent moon”. (Surat Al-Baqarah verse 189)

It was narrated by Ibn Abi Hatim on the authority of Aufi from Ibn Abbas, who said: “People asked the Prophet about the crescent moon, so this verse was revealed”.

And it was narrated by Ibn Abi Hatim from Abul Aliyah, who said: “We heard that they asked: “O Messenger of Allah, why was the crescent moon created?”. So Allah revealed: “They asked you about the crescent moon”. (Surat Al-Baqarah verse 189)

It was also narrated by Abu Na’im and Ibn Asakir in “Tarikh Dmasyg” from the route of As-Suddi As-Sagir from Kalbi, from Abu Salih, from Ibn Abbas that Mu’az bin Jabal and Sa’labah bin Ganamah asked: “O Messenger of Allah, why does the moon rise or appear small like a thread, then increase in size until it becomes flat and even round, then decrease and shrink until it returns to its original state, meaning that it does not remain in the same shape?” So it was revealed “They asked you about the crescent moon”. (Surat Al-Baqarah verse 189)

The words of Allah SWT:

“And it is not called virtue … until the end of the verse”. (Surat Al-Baqarah verse 189)

Narrated by Bukhari from Barra”, he said: “In the days of ignorance, when people were in ihram, they entered the House of Allah from behind. So Allah revealed: “And it is not called virtue when you enter a house from behind it … until the end of the verse”. (Surat Al-Baqarah verse 189)

It was narrated by Ibn Abi Hatim and Hakim who considered it sahih from Jabir, who said: “The Quraysh used to do al-hams and at the time of Ihram they entered from various doors, while the Ansar and other Arab tribes, none of them entered from their doors. It so happened that when the Messenger of Allah was in a garden. he came out -to the House of Allah-from his door, and also came out with him Qatabah bin Amir Al-Ansari, then they said: “O Messenger of Allah, Qatabah bin Amir is a disobedient, he entered here with you from that door” So the Messenger of Allah asked him: “What is the reason why you did that?” He replied: “I saw you doing it, so I imitated your action, indeed I am an Ahmasi. The Messenger of Allah said to him: “My religion is also your religion!” So Allah revealed: “And it is not a virtue when you enter a house from behind it … until the end of the verse” (Surat Al-Baqarah verse 189).

Ibn Jarir narrated something similar to this from Jabir on the authority of Aufi from Ibn Abbas.

Tayalisi narrated it in his Musnad from Barra’, who said: “The Ansar, when they return from a journey, do not enter a house through its door”. Then this verse was revealed.

Abdu ibn Humaid reported from Qais ibn Habtar An-Nahshali, who said: “When the people are in ihram they do not enter the House of Allah from its door, while Hams is the opposite. One day the Messenger of Allah (peace and blessings be upon him) entered a date plantation and came out of the door by which he was in ihram, but he was followed by a man named Rifa’ah bin Tabut, who was not one of the Hams. They said: “O Messenger of Allah”, Rifa’ah is a hypocrite. The Messenger of Allah asked him: “What caused you to do that? He said: “I am a Hamsite”. The Messenger of Allah replied: “Is not our religion one”. Then the verse was revealed: “And it is not called virtue if you enter a house from behind it”. (Surat Al-Baqarah verse 189)

Allah SWT said:

“And fight in the way of Allah … until the end of the verse”. (Surat Al-Baqarah verse 190)

It was narrated by Al-Wahidi on the authority of Al-Kalbi, from Abu Salih, from Ibn Abbas, who said: “This verse was revealed during the treaty of Hudaibiyah. The story is that when the polytheists prevented the Messenger of Allah SAW. to the Temple, then they invited peace with the offer of being able to return the next year, then after the time the Prophet SAW. with his companions getting ready to do ‘umratul qada”, only they were worried that the Quraysh did not keep the promise and still prevented them from entering the Grand Mosque and even willing to fight, while the companions did not want to fight in the holy month, so Allah revealed the above verse.

Also narrated by Ibn Jarir from Qatadah, he said: “The Prophet (SAW) set out in the month of Zul-Qa’dah with his companions to perform Umrah, complete with sacrificial animals to be slaughtered. Arriving at Hudaibiyah, they were prevented by the polytheists, who finally made an agreement with the Prophet SAW. which contained that the Prophet and his followers returned home that year, while in the following year they could come again, namely to perform the Umrah. When the time of the year came, the Prophet and his companions went to Mecca for Umrah, namely in the month of Zul-Qa’dah. The Muslims stayed in Mecca for three days. At first, the polytheists boasted that they had prevented the Muslims from entering Mecca, but now they accepted the law of qisas from Allah SWT. who had entered the Muslims into the Grand Mosque, precisely in the month in which they had been rejected. Allah revealed the verse: “A holy month for a holy month; in that which is holy the law of qisas applies.” (Surat Al-Baqarah verse 194)

Allah SWT said:

“And spend in the way of Allah and do not throw yourselves into destruction”. (Surat Al-Baqarah verse 195) Narrated by Bukhari from Huzaifah, he said: “This verse was revealed concerning the matter of maintenance”.

It was also narrated by Abu Daud and Turmuzi as valid, and by Ibn Hibban, Hakim and others, from Abu Ayub al-Ansari, who said: “This verse was revealed to us, the Ansar, when Allah made Islam a victorious religion so that its supporters were not few in number, and some of us said to others in secret that our wealth had been exhausted and Allah had made our religion victorious. So if we retain our property, then replace what has been depleted…!” So the verse was revealed rejecting this opinion and plan: “And spend in the way of Allah and do not throw yourselves into the abyss of destruction” (Surat Al-Baqarah verse 195). So what is meant by destruction is to maintain property and accumulate it and ignore the matter of defense and warfare.

Tabrani also narrated a saheeh report from Abu Jubayrah ibn Dahik, who said: “The Ansar used to give and give in charity as much as Allah willed, but at one time they were afflicted by a famine so they withheld their gifts. So Allah revealed “And do not throw yourselves into destruction … until the end of the verse”. (Surat Al-Baqarah verse 195)

It was also narrated with a valid chain of transmission from Nu’man ibn Bashir, who said: “A man committed a sin and said: “My sin is unforgivable!” So Allah revealed: “And do not throw yourselves into destruction!” (Surat al-Baqarah, verse 195). This hadith also has a witness from Barra’, who was issued by Hakim.

Allah Almighty said:

l

“Complete the Hajj and ‘Umrah for the sake of Allah”. (Surat Al-Baqarah verse 196)

It was narrated by Ibn Abi Hatim from Safwan bin Umaiyah, who said: “A man came to the Prophet (SAW) covered in perfume and wearing a robe, and he asked: “What should I do in my Umrah, O Messenger of Allah?” So Allah revealed “Perfect: perform Hajj and Umrah for the sake of Allah”. (Surat Al-Baqarah verse 196). Then the Prophet asked: “Where is the questioner?” “Here I am”, he replied. So the Prophet said: “Take off your clothes, then take a bath and rest (to clean your nose) as much as possible, then do for your Umrah what you have to do in your Hajj!”

Allah says:

“If any of you is sick … until the end of the verse”. (Surat Al-Baqarah verse 196)

It was narrated by Bukhari from Ka’ab bin Ujrah that he was asked by someone about the words of Allah SWT: “then let him pay the fidyah in the form of fasting”, (Surat Al-Baqarah verse 196), then he said: “I was brought to the Prophet SAW. while lice were falling on my face, so he said: “I did not think that your illness had come to such an extent! Don’t you have money to buy a goat?” “No”, he replied. Then the Prophet said: “Fast three days and feed six poor people, for each poor person half a weight of food, then shave your head!” So the verse was revealed for me in particular and for the gentlemen in general”.

Also narrated by Ahmad from Ka’ab, he said: “We were with the Prophet at Hudaibiyah in a state of deprivation because the polytheists had surrounded us. It so happened that I had long hair that lice fell on my face. Suddenly the Prophet passed in front of me and asked: “Are the lice on your head bothering you?” So he told me to shave”. He also said: “And this verse was revealed: “So whoever among you is sick, or has a headache, he must make a compensatory sacrifice, which is fasting, or giving in charity, or making a sacrifice”. (Surat Al-Baqarah verse 196)

Al-Wahidi narrated on the authority of Ata’ from Ibn ‘Abbas, who said: “When we were camped at Hudaibiyah, Ka’b ibn Ujrah came with lice on his face. He said: “O Messenger of Allah, these lice are bothering me a lot”. So in such an atmosphere, Allah revealed: “So whoever among you is sick … until the end of the verse”. (Surat Al-Baqarah verse 196)

Allah SWT said:

“And provide yourselves with provisions … until the end of the verse”. (Surat Al-Baqarah verse 197)

Narrated by Bukhari and others, from Ibn Abbas, he said: “The people of Yemen performed Hajj, but they did not take provisions with them, so they said: “We are just relying”. So Allah revealed the verse: “And provide yourselves with provisions, and the best of provisions is piety.” (Surat Al-Baqarah, 197)

Allah SWT said:

“There is no sin for you … until the end of the verse”. (Surat Al-Baqarah verse 198)

Narrated by Bukhari from Ibn Abbas, he said: “Ukaz, and Majannah and Zul-Majaz were markets in the days of ignorance. But they felt that it was a sin to trade during the pilgrimage season, so they asked the Messenger of Allah (SAW) about it, and the verse was revealed: “There is no sin for you to seek the bounty of your Lord in the -hajj seasons-“. (Surat Al-Ba. garah verse 198)

Narrated by Ahmad, Ibn Abi Hatim, Ibn Jarir, Hakim and others from several routes from Abu Umamah At-Taimi, who said: I said to Ibn ‘Umar: “We are receiving wages, can we perform Hajj? Ibn Umar replied: “A man came to the Prophet and asked him what you just asked me. The Prophet did not give an answer, until Jibril came down to him and conveyed this verse: “There is no sin for you in seeking the bounty of your Lord” (Surat Al-Baqarah verse 198). Then the Prophet called the man as he said: “Gentlemen are among the pilgrims”.

The words of Allah SWT:

“Then depart ye … until the end of the verse”. (Surat Al-Baqarah verse 199)

Ibn Jarir narrated from Ibn Abbas, who said: “The Arabs used to make wukuf in Arafat, but the Quraysh after that, in Muzdalifah. So Allah revealed: “Then depart from where the people depart”. (Surat Al-Baqarah verse 199)

Ibn Munzir narrated that Asma’ bint Abi Bakr said: “The people of Quraysh made tawaaf in Muzdalifah, while the others made tawaaf in Arafat, except for Shaibah ibn Rabi’ah. So Allah revealed “Then depart from where the people depart”. (Surat Al-Baqarah verse 199)

The word of Allah SWT:

“Then when you have finished … until the end of the verse”. (Surat Al-Baqarah verse 200)

It was narrated by Ibn Abi Hatim from Ibn Abbas, who said: “The people of the Jaahiliyyah, when they made alms during the Hajj season, each of them boasted: “My father is the one who feeds, carries the goods and sacrifices the animals”. In short, there was nothing to call them except the work of their ancestors, so Allah revealed “So when you have completed your Hajj, say the name of Allah … until the end of the verse”. (Surat Al-Baqarah verse 200)

It was also narrated by Ibn Jarir from Mujahid, who said: “Those people, when they had completed the rituals of Hajj, would stand near the Jamaraat and boast about their ancestors in the days of ignorance and their works: so this verse was revealed”.

Ibn Abi Hatim narrated from Ibn Abbas, who said: “A group from among the Arabs used to come to the place of prayer and say: “O Allah, make this year a year of rain and fertility, and a year of love and kindness”, without even mentioning the Hereafter. So Allah revealed about them: Among the people there are those who say, “O Lord, grant us good in this world, but there is no share for them in the Hereafter”. (Surat Al-Baqarah verse 200). After that came another group of believers who pleaded: “O our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of hell. Those are they who have a share of what they have worked for, and Allah is swift in reckoning”. (Surat Al-Baqarah verse 201)

The words of Allah SWT:

“And among men there are those whose speech … reaches the end of the verse”. (Surat Al-Baqarah verse 204)

Ibn Abi Hatim narrated from Sa’id or Ikrimah from Ibn Abbas, who said: “When the expedition of the army in which Asim and Marsad were present was afflicted, two hypocrites said: “How unfortunate is the fate of deceived people who suffer accidents like this! They did not stay in their families nor did they fulfill the duty or mission of their friend, the Prophet (PBUH)!” So Allah revealed: “And among men there are those whose talk of the life of the world attracts you … until the end of the verse”. (Surat Al-Baqarah verse 204)

Also narrated by Ibn Jarir from As-Suddi, he said: “The verse was revealed about Akhnas bin Shuraig who came to the Prophet (SAW) and showed his Islam, so he was amazed and attracted to him. Then he passed by an orchard where a group of Muslims were cultivating and rearing donkeys. He burned the crops there and cut the necks of the donkeys belonging to the Muslims. So Allah revealed this verse.”

Allah says:

“Among men there are those who sacrifice themselves … until the end of the verse”. (Surat Al-Baqarah verse 207)

It was narrated by Haris bin Abi Usamah in his Musnad and by Ibn Abi Hatim from Sa’id bin Musayyab, who said: “Suhaib (from Rome) went to emigrate to the Prophet. Then he was followed by a group of Quraysh, so he dismounted from his vehicle and took out all the contents of his quiver and said: “O people of Quraysh, you have been equally aware that I am the most skillful in archery. And by Allah, no sooner have you reached me here than I have managed to remove all the arrows from this bag, and then I will cut down with my sword what remains of you, and after that it will be up to you what you will do! But if you wish, I will show you the stash of my treasures in Mecca, on the condition that you will not hinder me, but rather will allow me to proceed!” “Very well, then!” they said. And when he came to Medina to meet the Prophet (PBUH), he said: “Fortunate is the trade of Abu Yahya (the nickname of Suhaib), and fortunate is his business!” And at that time the verse was revealed: “Among men there are those who sacrifice themselves to seek the pleasure of Allah, and Allah is merciful to His servants. (Surat Al-Baqarah verse 207)

It was also narrated by Hakim in al-Mustadrak in the same way, on the authority of Ibn al-Musayyab from Suhaib, in the mausul. And it was also narrated by Ikrimah on the authority of Hamad ibn Salamah on the authority of Sabit on the authority of Anas where the verse was revealed. He also said that this hadith is authentic according to the conditions of Muslim.

Ibn Jarir reported from Ikrimah that he said: “The verse was revealed to Suhaib, Abu Zar and Jundub bin Sakan, namely by a relative of Abu Zar”.

Allah SWT said:

“O you who believe, enter into Islam as a whole”. (Surat Al-Baqarah verse 208)

It was narrated by Ibn Jarir from Ikrimah, who said: ‘Abdullah ibn Salam, Sa’labah, Ibn Yamin, and Asad and Usaid ibn Ka’ab, Sa’id ibn Amar and Qais ibn Zaid, all of them Jews, said: – “O Messenger of Allah, Saturday is our great day, so let us celebrate it, and that the Torah is the Book of Allah, so let us read it at night!” So the verse “O you who believe, enter into Islam as a whole … until the end of the verse” was revealed. (Surat Al-Baqarah verse 208)

Allah SWT said:

“Do you think that you will enter Paradise … until the end of the verse”. (Surat Al-Baqarah verse 214)

Said Abdur Razag: “It was narrated to us by Ma’mar from Qatadah, who said: “This verse was revealed during the battle of Ahzab, when the Prophet was afflicted with calamity and siege”.

Allah SWT said:

“They ask you about what they spend … until the end of the verse”. (Al-Baqarah 215)

It was narrated by Ibn Jarir from Ibn Juraij, who said: “The muk min asked the Messenger of Allah (SAW) where they would put their wealth. So it was revealed: “They ask you about what they spend. Answer: “Whatever you spend … until the end of the verse”. (Surat Al-Baqarah verse 215)

It was also narrated by Ibnul Munzir from Abu Haiyan that Amr bin Jamuh asked the Prophet (SAW): “What shall we spend of our wealth, and where shall we put it or give it?” Then this verse was revealed.

Allah SWT said:

“They ask you about fighting in the holy month … until the end of the verse”. (Surat Al-Baqarah verse 217)

It was narrated by Ibn Jarir and Ibn Abi Hatim and Tabrani in AlKabir and Baihagi in his Sunan from Jundub bin Abdillah that the Messenger of Allah (SAW) sent an army headed by Abdullah bin Jahsh. They were intercepted by Ibnul Hadrami whom they killed and they did not know whether it was Rajab or Late Jumada. So the polytheists said to the Muslims: “You committed murder in the holy month”. So Allah SWT: revealed: “They ask you about fighting in the holy month..” (Surat Al-Baqarah verse 217)

Some of them said: “Although they did not commit a sin, they will not be rewarded either”. So Allah revealed: “Verily, those who believe, those who emigrate, and those who strive in the cause of Allah, they expect mercy from Allah, and Allah is Forgiving, and Merciful”. (Surat Al-Baqarah verse 218)

This was also narrated by Ibn Mandah from among the Companions on the authority of Usman ibn Ata’ from his father from Ibn Abbas.

Allah SWT said:

“They ask you about liquor … until the end of the verse”. (Surat Al-Baqarah verse 219)

We will discuss this later in Surah Al-Ma-idah.

Allah says:

“They ask you about what they spend”. (Surat Al-Baqarah verse 219)

It was narrated by Ibn Abi Hatim from the route of Sa’id or Ikrimah from Ibn Abbas that a group of companions when they were told to spend in the way of Allah, they came to the Prophet SAW. then they said: “We do not know what it is that we are commanded to spend out of our wealth, so which one shall we spend?” So Allah revealed: “They ask you about what they spend. Say: “The excess of what is necessary”. (Surat Al-Baqarah verse 219)

It was also narrated from Yahya that he heard the news that Mu’az bin Jabal and Sa’labah came to the Messenger of Allah SAW. then they said: “O Messenger of Allah, we have slaves and relatives, so which of our wealth should we spend on?” So Allah revealed this verse”.

Allah said:

“They ask you about orphans”. (Surat Al. Baqarah verse 220)

It was narrated by Abu Daud, Nasa-i, Hakim and others from Ibn Abbas, who said: “When the verse was revealed: “And do not approach the property of the orphan except in a better way, and that indeed those who eat the orphan’s property … (Surah Al-An’am verse 152, Surah An-Nisa verse 10) until the end of the verse”, then every one of those who took care of the orphan went and separated his food from the orphan’s food, as well as his drink, from the orphan’s drink. He left a little for the orphan, and held it back for them until it became stale. This puzzled them so much that their news finally reached the Prophet. So Allah revealed: “And they ask you about orphans … until the end of the verse”. (Surat Al-Baqarah verse 220)

Allah SWT said:

“And do not marry polytheist women until they believe”. (Surat Al-Baqarah verse 221)

It was narrated by Ibn Munzir, Ibn Abi Hatim and Al-Wahidi from Mugatil, who said: “This verse was revealed regarding Ibn Abu Marsad Al-Ganawi who asked the Prophet’s permission to marry a beautiful and highly placed polytheist woman. So this verse was revealed”.

Allah SWT said:

“Verily a believing slave … until the end of the verse (Surah Al-Baqarah 221)

It was narrated by Al-Wahidi on the authority of As-Suddi from Abu Malik from Ibn Abbas, who said: This verse was revealed concerning Abdullah bin Rawahah. He had a black slave whom he scolded and beat. In a state of confusion he came to the Prophet (pbuh) and told him the news, saying: “I will free her and marry her!” He did so, and the people blamed him, saying: “He married a slave girl”. So Allah revealed this verse. This hadith was also reported by Ibn Jarir through As-Suddi with the title Munqati.

Allah Almighty says:

“And they ask you about menstruation … until the end of the verse”. (Surat Al-Baqarah verse 222)

Narrated by Muslim and Turmuzi from Anas that the Jews if one of their women menstruated, they did not mix with her and did not bring her to eat together in the house. So the companions of the Prophet asked about it, so Allah revealed: “And they ask you about menstruation … until the end of the verse” (Surat Al-Baqarah verse 222). He also said: “Do everything except intercourse!”

Al-Barudi reported among the Companions on the authority of Ibn Ishaq on the authority of Muhammad ibn Abi Muhammad on the authority of Ikrimah or Sa’id on the authority of Ibn Abbas that Sabit and Dahdah asked the Prophet about this, and the verse “And they asked you about menstruation … until the end of the verse” was revealed. (Surat Al-Baqarah verse 222)

Also, Ibn Jarir narrated something similar from As-Suddi.

Allah SWT said:

“Your wives are a seedbed for you … until the end of the verse”. (Surat Al-Baqarah verse 223)

Narrated by Shaikhan, Abu Daud and Turmuzi from Jabir, he said: “The Jews say that if a man has intercourse with his wife from behind, his child will be born squinting. So this verse was revealed: “Your wives are a playground for you.” Surah al-Baqarah verse 223).

Also narrated by Ahmad and Turmuzi from Ibn Abbas, he said: “Umar came to the Messenger of Allah SAW. he said: “O Messenger of Allah, I have been harmed”. “What has harmed you?” He said: “I moved my vehicle at night”. The Prophet did not give any answer, only Allah revealed “Your wives are a seedbed for you so come to the seedbed wherever you want” (Surat Al-Baqarah verse 223). Whether facing forward or backward. You should only be careful about the anus and menstruation.”

It was narrated by Ibn Jarir, Abu Ya’la and Ibn Mardawaih on the authority of Zayd ibn Aslam, from ‘Ata’ ibn Yasar, from Abu Sa’id al-Khudri, that a man had intercourse with his wife from her anus, and the people blamed him. So the verse “Your wives are as seedbeds for you … until the end of the verse” was revealed. (Surat Al-Baqarah verse 223)

Bukhari narrated from Ibn Umar, who said: “This verse was revealed regarding the matter of mixing with women in their rectums”. Tabrani also reported in Al-Ausat with a good sanad from him, saying: “The verse was revealed to the Messenger of Allah (peace and blessings of Allaah be upon him) as a concession on the matter of women’s anal intercourse.”

He further narrated that a man used to have intercourse with his wife from her rectum (back), so the Prophet blamed him. So Allah revealed: “Your wives are seedbeds for you.” (Surat Al-Baqarah verse 223)

Abu Daud and al-Hakim narrated from Ibn Abbas, who said: “According to Ibn ‘Umar – may Allah have mercy on them – the Ansar were idol worshippers, who lived side by side with the Jews who were among the People of the Book, until they felt that the Jews had an advantage over them in matters of knowledge, so they imitated and followed their deeds. One of the customs of the People of the Book was that they interfered with their wives according to one style of play only, namely in the position of pressing the wani. ta from the front. And this custom has been taken over by the Ansar as well. On the other hand, what happened among the Quraysh was that they had intercourse with their wives in various ways, sometimes facing the front, the back, face down, on their backs and so on. When the Muhajirs came to Madinah, one of their men happened to marry an Ansar woman, and he had intercourse with her as was the custom of the Quraysh, until she refused and said: “We are not used to being treated like that”. The matter became public and reached the ears of the Messenger of Allah (SAW) until Allah revealed: “Your wives are seedbeds for you, so go to your seedbeds as you wish” (Surat Al-Baqarah verse 223). This means whether on his back or face down – meaning the place of his child -. Al-Hafiz Ibn Hajar said in Sharh Bukhari: “The reason that Ibn ‘Umar mentioned the revelation of this verse is well known, and it is as if the tradition of Ibn Sa’id did not reach Ibn ‘Abbas and only the tradition of Ibn ‘Umar reached him, which led to his misunderstanding.”

The words of Allah SWT:

“And do not make Allah an obstacle in your oaths … until the end of the verse”. (Surat Al-Baqarah verse 224)

It was narrated by Ibn Jarir on the authority of Ibn Juraij who said: “A hadith was narrated to me that He said: “And do not make Allah an obstacle in your oaths … until the end of the verse”. (Surat AlBaqarah verse 224). It was revealed regarding Abu Bakr about the matter of Mistah.

Allah SWT said:

“And the divorced women, let them wait for three quru” … until the end of the verse”. (Surat Al-Baqarah verse 228)

It was narrated by Abu Daud and Ibn Abi Hatim from Asma bint Yazid bin Sakan Al-Ansariyah, who said: “I was divorced at the time of the Messenger of Allah (peace and blessings of Allah be upon him) and there was no ‘iddah for divorced women at that time. So Allah decreed the iddah because of the divorce: “And those women who are divorced, let them wait for three quru”. (Surat Al-Baga rah verse 228)

It was mentioned by Sa’labi and Hibatullah bin Salamah in An-Nasikh from Al-Kalbi and Mugutil that Ismail bin Abdillah Al-Ghiffari divorced his wife Qatilah during the time of the Messenger of Allah (SAW) without knowing that she was pregnant. When he found out, he reconciled and gave birth to her baby. It so happened that his wife died, followed by her child. So the verse was revealed “And the divorced women, let them wait for three teachers” (Surat Al-Baqarah verse 228).

Allah SWT said:

“Talak – which can be reconciled twice … until the end of the verse”. (Surat Al-Baqarah verse 229)

Narrated by Turmuzi, Hakim and others from ‘Aishah, who said: A man may divorce his wife however much he wishes to divorce her. And she will remain his wife if she reconciles and is in ‘iddah, even if he divorces her more than a hundred times, until a man has the power to say to his wife: “By Allah, I will not divorce you until you are out of my hands, nor will I give you a home forever”. The woman replied: “How?” He said: “I divorce you, and whenever your iddah is about to expire, I reconcile to you!” So I mentioned this to the Prophet. He was silent, until the verse was revealed: “There are two divorces, after which there may be reconciliation in a good manner and divorce in a good manner”. (Surat Al-Baqarah verse 229)

Allah SWT says:

“And it is not lawful for you … until the end of the verse”. (Surat Al-Baqarah verse 229)

Abu Daud narrated in An-Nasikhu wal Mansukh from Ibn Abbas, who said: “A husband used to eat his wife’s wealth from the dowry that he had given her and from other things without considering it a sin. So Allah revealed “And it is not lawful for you to take back what you have given them”. (Surat Al-Baqarah verse 229)

Also narrated by Ibn Jarir from Ibn Juraij, who said: “This verse was revealed concerning Sabit bin Qais and Habibah. This woman had complained about her husband to the Messenger of Allah (SAW), so he said: “Are you willing to return his garden to him?” “Yes”, she replied. So the Prophet called her husband and mentioned it. He said: “And she was willing to do so, and I have done so”. Then the verse was revealed: “And it is not lawful for you to take back what you have given them, unless they fear that they will not be able to fulfill the laws of Allah”. (Surat Al-Baqarah verse 229)

Allah SWT says:

“Then if the husband divorces her – again, that is, after the second divorce … until the end of the verse”. (Surat Al-Baqarah verse 230)

Ibn Munzir narrated from Mugatil ibn Hibban, who said: “This verse was revealed concerning Aisha bint Abdurrahman bin Atik who was the wife of her cousin Rifa’ah bin Wahab bin Atik. Her husband divorced her with divorce bain, then she married Abdurrahman bin Zubair AlQurazi, who divorced her as well. So Aisha came to the Prophet (PBUH) and said: “He divorced me before touching my body, so may I return to my first husband?” The Prophet replied: “No, until he has touched or mixed you -until coitus-“. If the husband divorces his wife, then it is not permissible for her to return to him until she marries another husband and has intercourse with him. And if he divorces her after mixing with her, there is no sin on them, if she returns to her first husband”.

Allah says:

“When you divorce your wives and they complete their iddah, then hold them in good stead … until the end of the verse”. (Surat Al-Baqarah verse 231)

Ibn Jarir narrated on the authority of Aufi from Ibn Abbas, who said: “There was a man who divorced his wife and reconciled to her before the expiration of her ‘iddah, then he divorced her again. He did that to trouble her and prevent her from falling into the hands of another man, so Allah revealed this verse.

As-Suddi narrated that he said: “This verse was revealed about an Ansar man named Sabit ibn Yasar, who divorced his wife, then when the ‘iddah was two or three days away, he reconciled with her in order to cause her trouble. So Allah Almighty revealed: “And do not reconcile to them with the intention of distressing them, for by so doing you are committing an offense!” (Surat Al-Baqarah verse 231)

Allah SWT said:

“And make not the verses of Allah a plaything!” (Surat Al-Baqarah verse 231).

It was narrated by Ibn Abi Umar in his Musnad and by Ibn Mardawaih from Abud Darda’, who said: “A man divorced a woman and said: “I was just fooling around”; then he freed a slave and said: “I was just joking”. So Allah revealed: “And do not make the verses of Allah a plaything!” (Surat Al-Baqarah verse 231).

A similar narration was also reported by Ibn Munjzir from Ubadah bin Samit, as well as by Ibn Mardawaih from Ibn Abbas, and by Ibn Jair from the mursal tradition of Hasan”.

Allah SWT said:

“When you narrate your wives … until the end of the verse”. (Surat Al-Baqarah verse 232)

It was narrated by Bukhari, Abu Daud, Turmuzi and others from Ma’gil bin Yasar that he married his sister to a Muslim man. They lived together, but then the husband divorced his wife and did not reconcile with her until his ‘iddah was over. Then the husband missed his ex-wife and the wife missed her ex-husband, so he asked her to come back with his entourage. But the Mail replied: “O rebel, I honored you and married my sister to you. But you divorced her, so by Allah, she shall not return to you for ever!”. In that case, Allah knew the husband’s infatuation with his wife and the wife’s infatuation with her husband, so He revealed: “When you divorce your wives, and their ‘iddah expires … up to, “you do not know””. (Surat Al-Baqarah verse 232). And when Ma’gil heard this, he said: “I have heard the command of my Lord and I will obey it”. Then he called his former brother-in-law and said: “I marry her to you and I honor you.”

Ibn Mardawaih also narrated it from various sources.

It was narrated from As-Suddi, who said: “The verse was revealed concerning Jabir bin Abdillah Al-Ansari. He had a cousin whose husband divorced her once. Then when her ‘iddah period had expired, her former husband returned with the intention of reconciling with her. But Jabir was not willing, saying: “You divorced our cousin, then you want to marry a second time!” In that case, the wife also wanted to return and was willing to accept her husband’s treatment. So this verse was revealed”. The first narration is more authentic and also stronger.

Allah SWT said:

“Keep all prayers … until the end of the verse”. (Surat Al-Baqarah verse 238)

It was narrated by Ahmad and Bukhari in their Tarikh, also by Abu Daud Baihagi and Ibn Jarir from Zaid bin Sabit that the Prophet performed the Lohor prayer in the middle of a very hot day. The prayer was the hardest for his companions, until the verse was revealed: “Preserve all prayers and the middle prayer!” (Surat Al-Baqarah verse 238).

It was narrated by Ahmad, Nasa-i and Ibn Jarir from Zayd bin Sabit that the Prophet was performing the Lohor prayer in the middle of a very hot day. But his congregation was behind only one or two rows, while the people were in their shelters and businesses. So Allah revealed: “And keep all prayers and the middle prayer!” (Surat Al-Baqarah verse 238).

It was narrated by the six Imams and others from Zaid bin Argam, who said: “During the time of the Messenger of Allah (SAW) we were talking during the prayer, while a man was talking with a friend who was next to him until the verse was revealed: “And stand for Allah with solemnity” (Surat Al-Baqarah verse 238). Thus we were told to be silent and not to speak.”

Ibn Jarir and Mujahid narrated that he said: “They were so biased during the prayer that one man even dared to send his friend for something. So Allah revealed: “And stand for the sake of Allah with solemnity”. (Surat Al-Baqarah verse 238)

Allah SWT said:

“And those who will die among you and leave wives … until the end of the verse”. (Surat Al-Baqarah verse 240)

It was narrated by Ishaq bin Rahawaih in his Tafsir from Mugatil bin Hibban that a man from Taif came to Madinah, he had many sons and daughters and he also had a mother-father and a wife, he died in Madinah and it was conveyed to the Prophet SAW. So he gave his parents and children well, but his wife was not given anything, they told him to give her maintenance from her husband’s estate for one year. And it was about this incident that it was revealed: “And those who will die among you and leave wives … until the end of the verse”. (Surat Al-Baqarah verse 240)

Allah SWT said:

“And those women who are divorced, let them be given mutah in a reasonable manner … until the end of the verse”. (Surat Al-Baqarah verse 241)

It was narrated by Ibn Jarir from Ibn Zayd, who said. When the verse was revealed: “And give them mut’ah, the well-to-do according to their means, and the poor according to their means, according to what is appropriate, which is a provision for those who do good”, then a man said: “If I like it, then I will do it, but if not, then I will not do it!” So Allah SWT. revealed: “And those who are divorced, let them be given mut’ah in a reasonable manner, an obligation for the pious”. (Surat Al-Baqarah verse 241)

Allah SWT says:

“Who is willing to give Allah a good loan? … until the end of the verse”. (Surat Al-Baqarah verse 245)

Narrated by Ibn Hibban in his Sahih and by Ibn Abi Hatim and Ibn Mardawaih, from Ibn Umar, he said: When the verse was revealed: “The example of those who spend their wealth in the cause of Allah is like a grain of seed … until the end of the verse” (Surat Al-Baqarah verse 261) said the Prophet (SAW): “My Lord, increase my Ummah”, then the verse was revealed: “Whoever is willing to lend Allah a good loan, He will give him a double return”. (Surat Al-Baqarah verse 245)

The words of Allah SWT: .

“There is no compulsion in religion.” (Surat Al-Baqarah verse 256)

Narrated by Abu Dawud, Nasa-i and Ibn Hibban, from Ibn Abbas, who said: “There was a woman who miscarried frequently, so she promised herself that if any of her children lived, she would become a Jew. So when the Banu Nadir were expelled from Madinah, it happened that among them were the children of the Ansar, so the Ansar said: “We will not spare our children!” So Allah revealed: “There is no compulsion in religion” (Surat Al-Baqarah verse 256).

It was narrated by Ibn Jarir on the authority of Said or Ikrimah from Ibn Abbas, who said: “There is no compulsion in religion.” This verse was revealed in connection with an Ansar from Banu Salim bin ‘Auf named Husain, who had two children who were Christians, while he himself was a Muslim. So he said to the Prophet: “Shall I not force them, because they do not want to leave the Christian religion?” So Allah revealed the verse.

Allah SWT said:

“Allah is the protector of those who believe.” (Surat Al-Baqarah verse 257)

It was narrated by Ibn Jarir, from Abdah ibn Abi Lubabah regarding the words of Allah SWT: “Allah is the protector of those who believe”, he said: “They are those who had believed in Jesus, and when the Prophet Muhammad (peace be upon him) came, they also believed in him. So this verse was revealed about them.” :

Mujahid narrated that he said. “There was a group that believed in Jesus and another group disbelieved in him. When the Prophet Muhammad was raised up, the group that disbelieved in him believed in him, and the group that believed in him disbelieved in him. So Allah revealed this verse.”

Allah SWT said:

“O you who believe, spend some of your good earnings….until the end of the verse.” (Surat Al-Baqarah verse 267)

Narrated by Hakim, Turmuzi, Ibn Majah and others, from AlBarra”, he said: “This verse was revealed about us Ansar who had dates. Each one contributed his dates, a little or a lot according to his ability. But those who did not want to do good, brought a bunch of dates mixed with skins and branches, and some had broken off and separated from the stalk and tied them up, so Allah revealed: “O you who have believed, spend some of what you have earned … until the end of the verse.” (Surat AlBaqarah verse 267)

Narrated Abu Dawud, Nasa-i, and Hakim and Sahl bin Hanif, who said: “People deliberately chose their bad fruits which they gave in charity. So the verse was revealed: “And do not choose the ugly among them for charity!” (Surat Al-Baqarah verse 267)

Narrated by Hakim, from Jabir, he said: The Prophet (SAW) ordered me to give zakat al-fitr in the amount of one sack of dates. So a man came with bad dates, and the Qur’an was revealed saying: “O you who believe, spend some of what you have earned … until the end of the verse.” (Surat Al-Baqarah verse 267)

Narrated by Ibn Abu Hatim, from Ibn Abbas, he said: “The companions of the Messenger of Allah (SAW) bought cheap food and gave it in charity. So Allah revealed this verse.

Allah SWT said:

“It is not for you to guide them.” (Surat Al-Baqarah verse 272)

Nasa-i, Hakim, Bazzar, Tabrani and others narrated from Ibn Abbas, who said: “The people did not like to give help to their relatives from among the polytheists. They made a request and the Prophet (peace be upon him) granted them relief, so this verse was revealed: “It is not your duty to guide them … until you are not wronged.” (Surat Al-Baqarah verse 272)

It was narrated by Ibn Abu Hatim, from Ibn Abbas, that the Prophet used to order not to give charity except to the adherents of Islam. Then the verse was revealed: “It is not your duty to guide them … until the end of the verse” (Surat Al-Baqarah verse 272). Then the Prophet SAW. told to give charity to whoever asked for it from every religion.

Allah SWT said:

“Those who spend their wealth by night and day … until the end of the verse.” (Surat Al-Baqarah verse 274)

It was narrated by Tabrani and Ibn Abi Hatim, from Yazid bin Abdullah bin Garib, from his father, then from his grandfather, from the Prophet (SAW), who said: “This verse was revealed concerning those who spend their wealth, both by night and by day, secretly and openly, so that they will be rewarded, namely concerning the owners of horses. But Yazid and his father these two men are not known.

Narrated by Abdur Razag, Ibn Jarir. Ibn Abi Hatim and Tabrani with a weak chain of transmission, from Ibn ‘Abbas, who said: “This verse was revealed concerning ‘Ali ibn Abi Talib who had four dirhams. He spent one dirham by night, one dirham by day, one dirham secretly and one dirham openly.”

Ibn Munzir narrated from Ibn Musayyab that he said: “This verse was revealed concerning ‘Abdur-Rahman bin Auf and ‘Usman bin Affan with regard to their livelihoods that were spent during Jaisyul ‘Usrah (the battle of Tabuk).”

Allah SWT said:

“O you who believe, fear Allah and leave … until the end of the verse.” (Surat Al-Baqarah verse 278)

It was narrated by Abu Ya’la in his Musnad and Ibn Mandah on the authority of al-Kalbi from Abu Salih, from Ibn Abbas, who said: “We were informed that this verse was revealed to Banu Amr bin Auf from the tribe of Saqif and to Banu Mugirah. The Banu Mugirah gave interest on money to the Saqif. When Mecca was given by Allah to His messenger, then all usury was abolished. So the Banu Amr and the Banu Mugirah came to Atab Ibn Usaid who was then the leader of the Muslims in Mecca. The Banu Mugirah said: “Have we not been made as wicked as mankind regarding usury, because it is abolished on all men, but not on us?” The Banu Amr replied: “In the peace treaty between us it is mentioned that we keep our usury.” Atab sent a letter to the Prophet (peace be upon him) about it, and this verse and the following verses were revealed.

Ibn Jarir narrated from Ikrimah, who said: “This verse was revealed concerning the tribe of Saaif, among them Mas’ud, Habib, Tabiah and Abdu Yalail, and Banu Amr and Banu Umair.”

Allah said:

“The Messenger has believed.” (Surat Al-Baqarah verse 285)

Narrated by Ahmad, Muslim, and others from Abu Hurairah, who said: When the verse was revealed: “And if you reveal what is in your breasts or conceal it, Allah will surely judge”. (Surat Al-Baqarah verse 284), it was felt by the Companions. They came to the Prophet and knelt on their knees, saying: “This verse has been revealed to you, but we cannot bear it”. So the Prophet asked: “Do you want to say what the two People of the Book before you said: “We hear and we transgress?” But you should say: “We listen and we obey. Forgive us, O our Lord, and to You we shall return.” After the people tried to recite it until their tongues became soft with it, Allah revealed behind it: “The Messenger has believed …….. until the end of the verse”

(Surat Al-Baqarah verse 285). After that the verse was abrogated by Allah by revealing: “Allah does not burden anyone except according to his ability … until the end of the verse.” (Surat Al-Baqarah verse 286)

Muslim and others also narrated the above from Ibn Abbas.

ASBABUN NUZUL OF SURAH ALI IMRAN

(In the name of Allah, the Most Gracious, the Most Merciful) It was narrated by Ibn Abi Hatim from Rabi’ that the Christians came to the Prophet and denied him about the Prophet Jesus. So Allah revealed “Alif lam mim, Allahu Ia ilaha illa huwal hayyul Qoyyum … over eighty verses”.

Ibn Ishaq said: Muhammad bin Sahl bin Abi Umamah narrated to me, saying: When the people of Najran came to the Messenger of Allah (SAW), they asked him about ‘Isa ibn Maryam, so the beginning of Surah ‘Ali Imran was revealed to them up to the eightieth verse. This hadith was reported by Imam Baihaqi in his book Ad-Dalail.

Allah Almighty says:

“Say to the disbelievers, you will surely be defeated”. (Ali Imran: 12)

Abu Daud in his Sunan and Imam Baihagi in his Ad-Dala’il have both reported the following hadith through the route of Ibn Ishaq from Muhammad ibn Abu Muhammad from Sa’id or Ikrimah and from Ibn Abbas who narrated that when the Messenger of Allah (SAW) won victory in the battle of Badr, he returned to Medina, then he gathered the Jews in the market of Banu Qainuga’. Then he said to them, “O Jews, convert to Islam before you suffer a defeat like what Allah had inflicted on the Quraysh (during the battle of Badr. The Jews replied, “O Muhammad, do not deceive yourselves just because you have fought a group of Quraysh, they are simple people who are not good at fighting! By Allah, if you come up against us, let it be known to you that we are men of war. So Allah revealed: “Say to those who disbelieve that you will surely be defeated … up to His words “for those who have insight”. (Surat Ali Imran verses 12-13)

It was narrated by Ibnul Munzir from Ikrimah that a Jew named Fanhas said after the battle of Badr: “Let not that Muhammad boast that he killed and defeated the Quraysh! The Quraysh are not good at fighting?” So this verse was revealed.

Allah SWT said:

“Have you not seen those who have been given a portion of the Book … until the end of the verse”. (Surat Ali Imran verse 23)

Narrated by Ibn Abu Hatim and Ibnul Munzir and Ikrimah from Ibn Abbas, he said: “The Messenger of Allah (SAW) entered the house of Madras to meet a group of Jews. So he called them to Allah, then Na’im bin ‘Amr and Haris bin Zaid said to the Prophet: “What religion do you belong to, O Muhammad?” He replied: “The religion of Abraham and his religion”. They also said: “Indeed, Abraham was a Jew”. The Prophet said: “Then let us keep the Torah, which will be the judge between us and you.” They both refused, so Allah revealed: “Have you not noticed those who were given a portion of the Book … until He said: “They invent”. (Surat Ali Imran verses 23-24)

The word of Allah SWT:

“Say: O Lord of the kingdom … until the end of the verse”. (Surat Ali Imran verse 26)

Issued by Ibn Abu Hatim from Qatadah, he said: “People told us that the Messenger of Allah (SAW) asked his Lord to bring the Roman and Persian empires under the rule of his people. So Allah revealed: Say: “O Lord of the kingdoms … until the end of the verse”. (Surat Ali Imran verse 26)

Allah SWT said:

“Let not the believers take the disbelievers as guardians … until the end of the verse”. (Surat Ali Imran verse 28)

It was narrated by Ibn Jarir on the authority of Sa’id or Ikrimah from Ibn Abbas, who said: “Hajjaj ibn Amr, who was an ally of Ka’b ibn Asyraf, Ibn Abil Haqiq and Qais ibn Zaid, had a close relationship with some of the Ansar in order to sway them from their religion. So Rifa’ah Ibnul Munzir, Abdullah bin Jubair and Sa’ad bin Hasmah said to the Ansar: “Stay away from the Jews and avoid close contact with them, lest you be swayed from your religion!” At first they did not heed the advice, so Allah revealed against them: “Let not the believers take the disbelievers until He says: “and Allah is almighty over all things.” (Surat Ali Imran verses 28-29)

The word of Allah SWT:

“Say: “If you truly love Allah”. (Surat Ali Imran verse 31)

It was narrated by Ibn Munzir from Hasan, who said, “Some people said at the time of our Prophet: ‘ “By Allah, O Muhammad. How much do we love our Lord?” So Allah revealed: Say: “If you truly love Allah, then follow me … until the end of the verse”. (Surat Ali Imran verse 31)

Allah SWT said:

“Thus We recited it to you … until the end of the verse”. (Surat Ali Imran verse 58)

It was narrated by Ibn Abu Hatim from Hasan, who said: “Two Christian priests from Najran came to the Messenger of Allah (SAW) and one of them asked: “Who is the father of Jesus?” The Messenger of Allah (SAW) did not immediately answer before asking his Lord for guidance, so it was revealed to him: “Thus We recited to you, some of the proofs of his Messengership and recited the Qur’an full of wisdom … up to “among those who doubt”. (Surat Ali Imran verses 58-60)

And it was narrated on the authority of Aufi from Ibn ‘Abbas, who said: “A group of Najranis, including their leaders and retinue, came to the Prophet (SAW) and asked them: “How are you, why do you mention our companions?” The Prophet replied: “Who is he?” They said: “Jesus! You say he is the servant of Allah!” “Yes”, the Prophet replied. They asked: “Have you ever seen anyone like Jesus, or heard news like his?” After that they left the Prophet. Then Jibril came and said to him: Say to them if they come to you: “Verily, the example of Jesus in the sight of Allah is like that of Adam … until He says: “Do not be among those who doubt!” (Surah Ali Imran verses 59-60).

It was also narrated by Baihagi in Ad-Dala’il from the route of Salamah bin Abdi Yasyu’ from his father onwards from his grandfather that the Messenger of Allah (SAW) wrote a letter to the people of Najran, that is, before it was revealed to him the letter of Tasin: “In the name of God from Abraham, Ishaq and Ya’kub, from Muhammad the prophet … to the end of the hadith”. It states: “So the people of Najran sent to the Prophet, Shurahbil bin Wada’ah Al-Hamdani, Abdullah bin Shurahbil Al-Asbahi and Jabbar Al-Harsi. This mission went to the Prophet SAW. so they asked and answered each other. Thus the questions and answers continued until they asked: “What do you think about Jesus?” The Prophet replied: “To this day I have no opinion about him. Stay here until I can explain it to you!” It turned out that the next morning Allah had revealed this verse: “Verily, the parable of ‘Isa is with Allah … until He says … and we ask that the curse of Allah be upon those who lie”. (Surat Ali Imran verses 59-61)

It was narrated by Ibn Sa’d in At-Tabagat from Azrag bin Qais, who said: “There came to the Prophet (SAW) the bishop of Najran with his subordinates, to whom he offered Islam, they said “Before you, we were already Muslims”. The Prophet replied: “Lies! There are three things that prevent you from entering Islam: saying that God has a son, eating pork, and bowing down to the pa: tung.” They asked: “Who is the father of Isa?” The Messenger of Allah did not know what he was going to answer, until Allah revealed: “Verily, the honor of Isa is with Allah… until He said: “and indeed Allah, He is the Mighty, the Wise.” (Surat Ali Imran verses 59-62)

The Prophet invited them to curse each other, but they refused and agreed to pay tribute, then they returned”.

Allah SWT said:

“O People of the Book, why do you argue … until the end of the verse”. (Surah Ali Imran verse 65)

Narrated by Ibn Ishaq with repeated transmission to Ibn Abbas, he said: “The Jewish priests and the Christians of Najran gathered before the Messenger of Allah (SAW) and argued in his presence. The priests said: “Abraham is none other than a Jew”, said the Christians, that Abraham is none other than a Christian. So Allah revealed the verse: “O People of the Book, why do you argue … until the end of the verse”. (Surah Ali Imran verse 65) This narration was published by Baihagi in Ad-Dala’il.

Allah Almighty says:

“A group of the People of the Book said: “Believe you … until the end of the verse”. (Surah Ali Imran verse 72)

Narrated by Ibn Ishaq from Ibn Abbas, he said: “Said Abdullah Ibnus Saif, Adi Ibn Zaid and Hars bin Auf, and from one to another: “Let us believe in what has been revealed to Muhammad and his companions in the morning, and we disbelieve again in the afternoon, so as to disrupt their religion, may they reinforce what we do and then leave their religion. So Allah revealed to them: “O People of the Book, why do you confuse the right with the false … up to His words: “And Allah is All-Knowing.” (Surah Ali Imran verses 71-73)

It was also narrated by Ibn Abu Hatim from As-Suddi from Abu Malik who said: “The Jewish monks said to the people of other religions: “Do not believe except in those who follow your religion!” So Allah revealed: “Verily, the guidance is the guidance of Allah”. (Surat Ali Imran verse: 73)

Allah SWT said:

“Indeed, those who change the promise of Allah … until the end of the verse”. (Surat Ali Imran verse 77)

It was narrated by Shaikhan and others that Ash’as said: “There was a dispute between me and a Jewish man over a piece of land. He denied it, then I brought it to the Prophet’s attention, so he asked: “Do you have any information?” I replied: “No”. Then he said to the Jew: “Swear!” I said: “O Messenger of Allah, if he swears, my wealth is gone”. Then Allah revealed: “Indeed, those who exchange the promise of Allah and their oaths for a small price …. until the end of the verse”. (Surah Ali Imran verse 77)

It was narrated by Bukhari from Abdullah ibn Abi Aufa that a man was selling his goods in the market, then he swore in the name of Allah that he had spent his money to finance the goods to lure a Muslim man, even though the money was not as much as he said. So this verse was revealed: “Indeed, those who exchange the promise of Allah and their oaths for a small price … until the end of the verse”. (Surah Ali Imran verse 77)

Al-Hafiz Ibn Hajar said in Syarah Bukhari: “There is no contradiction between the two traditions, rather it is possible that the verse was revealed for two reasons at once. Ibn Jarir also reported from Ikrimah that the verse was revealed concerning Huyay bin Akhtab and Ka’ab bin Asyraf and others from among the Jews who concealed what Allah had revealed in the Torah, then they changed it and swore that it was from Allah. Al-Hafiz ibn Hajar said: “The verse does contain several possibilities, but the ones that prevail are the opinions that have the basis of authentic traditions”.

Allah Almighty says:

“It is not fitting for man … until the end of the verse.” (Surah Ali Imran verse 79)

It was narrated by Ibn Ishaq and Baihagi from Ibn Abbas, who said: “When the Jewish priests and the Christians of Najran gathered before the Messenger of Allah (SAW) and he called them to Islam, Abu Rafi’ Al-Qurazi said: “O Muhammad, do you want us to worship you as the Christians worship Jesus?” He replied: “I seek refuge in Allah”. So Allah revealed: “It is not fitting for man … until He said: “when you have embraced Islam”. (Surat Ali Imran verses 79-80)

Abdur Razaq also narrated in his Tafsir from Hasan, who said: “I was told that a man said: “O Messenger of Allah, we greet you as some of us greet others. Shall we not prostrate to you?” The Prophet replied: “No, but honor your prophet and know what is right for each, and indeed it is not proper for us to bow down to other than Allah” So Allah revealed: “It is not fitting for man … Until He said: “when you embrace the religion of Islam”. (Surat Ali Imran verses 79-80)

Allah SWT said:

“How Allah will guide a people …. up to a few verses”. (Surah Ali Imran verse 86)

Narrated by Nasai, Ibn Hibban and Al-Hakim from Ibn Abbas, he said: “An Ansar man converted to Islam, then he regretted it. He contacted his people and asked them to send a messenger to the Prophet to ask if there was a chance for him to repent. Then the verse was revealed: “How will Allah guide a people who disbelieved … until His words: “then surely Allah is Forgiving, Merciful”. So he sent his people to the Prophet (SAW) and declared himself a convert to Islam.

It was narrated by Musaddad in his Musnad and by Abdur Razzag from Mujahid, who said: “Haris bin Suwaid came to the Prophet and converted to Islam. Then he disbelieved again and went to his people. So Allah revealed to him the verse of the Qur’an: “How will Allah guide a disbelieving people … up to His words: “then surely Allah is Oft-Forgiving, Most Merciful”. (Surat Ali Imran verses 8689)

This verse was brought by one of his citizens who recited it to him. Hari said: “By Allah, as far as I know you are a righteous man, but the Messenger of Allah is more righteous than you, and Allah is more righteous among the three”. So he returned to Islam and achieved a good Islam.

Allah SWT says:

“Whoever disbelieves, then surely Allah is the richest of all worlds”. (Surat Ali Imran verse 97)

It was narrated by Sa’id bin Mansur from Ikrimah, who said: “When the verse was revealed: “Whoever seeks a religion other than Islam … until the end of the verse” (Surah ‘Ali Imran verse 85), the Jews said: “Then we are Muslims”. The Prophet said to them: “Verily Allah has made the pilgrimage obligatory upon the Muslims”. They replied: “It has never been made obligatory upon us”, and they refused to perform it, so Allah revealed the verse: “And whoever disbelieves, then surely Allah is the richest of all worlds”. (Surat Ali Imran verse 97)

Allah SWT said:

“O you who believe, if you follow some of those who were given the Book … until the end of the verse”. (Surat Ali Imran verse 100)

It was narrated by Faryabi and Ibn Abi Hatim from Ibn Abbas, who said: “In the days of ignorance, there was a dispute between the tribes of Aus and Khazraj. While they were sitting around, they were reminded of what had happened to them, so they became angry and some rose up to chase others with weapons. So the verse was revealed: “Why did you become disbelievers … until the end of the verse”, as well as the following two verses. (Surat ‘Ali Imran verses 101-103)

It was narrated by Ibn Ishaq and Abu Shaykh from Zayd ibn Aslam that he said: “A Jew named Shas Ibnul Qais passed in front of some Ausites and Khazrajites who were talking. Shas was very angry to see their harmony and peace after the hostility and disputes of the past. So he told a young Jewish man who was with him to sit between the Aus and Khazraj and remind them of the battle of Ba’as. The young man did his job well until they were against the opponent, even two men namely Aus bin Qaizi from the Aus tribe and Jabbar bin Shakhr from Khazraj jumped up with words that caused the anger of both parties to rise and prepare for battle. The incident also reached the ears of the Messenger of Allah (SAW) until he came and gave them advice and reconciled their dispute, which they accepted obediently. So Allah revealed to Aus and Jabbar and those who were with them: “O you who believe, if you follow some of those who were given the Book ….. to the end of the verse” (Surah Ali Imran verse 100). While to Shas bin Qais it was revealed: “O People of the Book, why do you obstruct … until the end of the verse” (Surah Ali Imran verse 99).

Allah SWT said:

“They are not the same … until the end of the verse”. (Surat Ali Imran verse 113)

Narrated by Ibn Abu Hatim, Tabrani and Ibn Mandah in his book As-Sahabah from Ibn Abbas, he said: “When Abdullah ibn Salam entered Islam with Sa’labah ibn Sa’yah, Usaid ibn Sa’yah and As’ad ibn Abdun and other Jews who entered Islam with them, they truly believed and confirmed and invited people to Islam. But the Jewish priests and the disbelieving citizens among them were not pleased and said: “No one believes in Muhammad and is willing to follow him except the bad people among us. If they had been good people, they would not have abandoned the religion of their fathers and converted to another religion. Regarding this Allah revealed: “They are not equal. Among the People of the Book … until the end of the verse”. (Surah Ali Imran verse 113)

It was narrated by Ahmad and others from Ibn Mas’ud, who said: “The Messenger of Allah (SAW) delayed the Isha prayer, then he went to the mosque, and people were waiting for the prayer. So he said: “None of the adherents of all religions remembers Allah at such a time as this except you”. Then this verse was revealed: “They are not the same; among the People of the Book there are those who are upright … until He said: “And Allah knows best those who fear”. (Surat Ali Imran verses 113-115)

Allah SWT says:

“O you who believe, take not as friends of faith … until the end of the verse”. (Surat Ali Imran verse 118)

It was narrated by Ibn Jarir and Ibn Ishaq from Ibn Abbas, who said: “Some Muslim men still had relations with Jewish men because they were neighbors and were bound by the covenant of ignorance. So Allah sent down a verse forbidding them to take the Jews as friends because of the fear of fitnah (temptation) arising against them: “O you who believe, do not take as friends those who are outside your ranks … until the end of the verse”. (Surat Ali Imran verse 118)

Allah SWT says:

“And remember when you set out in the morning … until the end of the verse”. (Surat Ali Imran verse 121)

It was narrated by Ibn Abi Hatim and Abu Ya’la from Miswar bin Makhramah, who said: “I said to Abdurrahman bin Auf: “Tell me your story at the battle of Uhud”, and he replied: “Read after the 120th verse of Surah ‘Ali Imran, and there you will find our story: “And remember when you set out in the morning from your families, to put the believers in places to fight … up to His words: “Remember when two groups of you intended to retreat out of fear” (Surah Ali Imran verses 121-122). Then he said about those who asked the polytheists for security, up to His words: “You used to wish for martyrdom before facing it. Now you have seen it and you are witnessing it” (Sura Al Imran verse 143). It is said that this verse is expressing the desire of the believers to meet the enemy … up to His words: “Will you turn back if he dies or is killed?” (Surah Ali Imran verse 144). He also said: “This is the cry of Satan at the battle of Uhud: “Muhammad has been killed … until His words: “Allah sends down upon you security in the form of drowsiness” (Surah Ali Imran verse 154) He said, “Allah inflicted upon them drowsiness until they fell asleep”.

It was narrated by Shaikhan from Jabir Ibn Abdullah, who said: “It was against us that the verse was revealed: “When two groups among you were about to retreat out of fear” (Surah ‘Ali Imran verse 122), namely the Banu Salamah and the Banu Harisah.

It was narrated by Ibn Abi Hatim from Sha’bi and Ibn Abu Shaibah in Al-Musannaf that the Muslims were informed on the day of the battle of Badr that Karaz bin Jabir Al-Muharibi had given aid to the polytheists and the Muslims were distressed. So Allah SWT. revealed the verse: “Would it not suffice for you if your Lord helped you … up to His words: “which is marked” (Surah Ali Imran verses 124-125). Then the defeat of the polytheists reached the ears of Karaz, so that he would not help the polytheists, nor would the Muslims be helped by five thousand angels.

Allah SWT said:

“You have nothing to do with that matter whatsoever”. (Surat Ali Imran verse 128)

It was narrated by Ahmad and Muslim from Anas that one of the Prophet’s teeth fell out during the battle of Uhud, and there was a wound on his face, so that blood flowed down. So he asked: “How will a people be happy if they dare to injure their Prophet, when he calls them to their Lord?” So Allah revealed the verse: “None of this matters to you in the least … until the end of the verse”. (Surat Ali Imran verse 128)

Narrated by Ahmad and Bukhari from Ibn Umar, he said: “I heard the Messenger of Allah (SAW) say: “O Allah, curse so-and-so! Curse Haris bin Hisham! O Allah, curse Suhail ibn Amr! O Allah curse Safwan ibn Umayyah!” Then the verse was revealed: “You have nothing to do with it … until the end of the verse”, (Surah Ali Imran verse 128). So that all of them were accepted by Allah.

And narrated by Bukhari from Abu Hurairah similar to that. Al-Hafiz Ibn Hajar said that the way in which the two traditions were put together is that the Prophet asked Allah about these two things in his prayer after the events of the battle of Uhud. So this verse was revealed about both of them at the same time, that is, about the incident he experienced and about the supplication he made against them.” Al-Hafiz also said: “But it is difficult to gather this about the incident mentioned in the hadith narrated by Muslim from Abu Hurairah, that the Messenger of Allah prayed during the Fajr prayer, “O Allah, curse the tribes of Ra’al, Zakwan and Usaiyah”, until Allah revealed: “None of that matters to you in the least!” (Surah Ali Imran verse 128).

It is said to be difficult, because this verse was revealed regarding the events of Uhud, while the story of Ra’al and Zakwan happened afterwards. But then it appeared to me that this was the reason for the news, and that there was a “gap”. The words “until Allah sends down” were cut off from the narration of Zuhri to the person who transmitted it in the narration of Muslim. The transmission is not valid in the narration that I mentioned.” He said: “Perhaps it can be said that their story took place after that, then the verse was revealed a little later than the cause of nuzul, and then it was revealed concerning them. With regard to the reason for the nuzul, there is another report narrated by Bukhari in his Tarikh and by Ibn Ishaq from Salim Ibn ‘Abdullah ibn ‘Umar, who said: “A man of Quraysh came to the Prophet and said: “Didn’t you forbid cursing?” Then he turned away and turned his shoulder to the Prophet and exposed his lower body. So the Prophet cursed and wished him misfortune, so Allah revealed: “you have nothing to do with it at all … until the end of the verse”. (Surat Ali Imran verse 128). Later the man converted to Islam and his Islam turned out to be good, but this hadith is mursal again garib or rare.

Allah Almighty says:

“O you who believe, do not multiply usury … until the end of the verse”. (Surat Ali Imran verse 130)

It was narrated by Faryabi from Mujahid, who said: “They used to buy and sell until a certain time. When that time came, they increased the price and extended the time. So the verse was revealed: “O you who believe, do not multiply usury”. (Surah Ali Imran verse 130),

It was also narrated from Ata’ that he said: “The Sagif tribe used to owe the Banu Nadir in the days of ignorance, so when the due date came, they said: “We will give you more, if only you extend the time of payment”. So the verse was revealed: “Do not multiply usury”. (Surat Ali Imran verse 130)

Allah SWT said:

“… and that some of you He may make martyrs”. (Surat Ali Imran verse 140)

It was narrated by Ibn Abu Hatim from Ikrimah, who said: “When the news of the war reached the ears of the women, they went out to look for it. It so happened that two men came riding on camels, so one of the women asked: “What did the Messenger of Allah do?” The two men told the story, until the woman said: “I do not care whether Allah will make some of His servants martyrs. And the Qur’an was revealed concerning what the woman had said: “And that He may make some of you martyrs” (Surah Ali Imran verse 140).

Allah SWT said:

“Indeed, you used to expect martyrdom before you faced it … until the end of the verse”. (Surat Ali Imran verse 143)

It was narrated by Ibn Abi Hatim on the authority of Aufi from Ibn Abbas that some male companions said: “Why don’t we die like our companions in the battle of Badr”, or “When will we see again a day like the day of the battle of Badr, when we can fight against the polytheists and win victory and gain happiness, or we seek martyrdom, or two sentences of the creed, paradise or an eternal life full of sustenance”? So Allah opened the opportunity for them, namely on the battlefield of Uhud, but they could not survive for long except for a few people whom Allah willed among them. Then Allah revealed the verse: “Surely you had hoped for martyrdom”. (Surat Ali Imran verse 143)

Allah’s words:

“Muhammad is nothing but a messenger”. (Surah Ali Imran verse 144)

It was narrated by Ibn Munzir from Umar, who said: “We were separated from the Messenger of Allah on the day of the battle of Uhud, so I climbed a hill. Then I heard the Jews saying: “Muhammad has been killed!” So I said: “No one I have heard say that Muhammad has been killed, unless I cut his neck!” Then I looked around and saw that the Messenger of Allah and the people had returned. Then the verse was revealed: “Muhammad is nothing but a messenger … until the end of the verse”. (Surat Ali Imran verse 144)

It was narrated by Ibn Abu Hatim from Rabi’ who said: “During the battle of Uhud they were afflicted with a calamity that left them wounded, so they asked each other about the Prophet: someone said: “The Prophet has been killed”. Then some others answered: “Had he been a prophet, he would not have been killed”. Others exclaimed: “Fight what your prophet fought, until you gain victory or you go after him”. So Allah revealed the verse: “Muhammad is nothing but a messenger … until the end of the verse”, (Surah Ali Imran verse 144).

Baihagi narrated in Ad-Dala’il from Abu Najih that a Muhajirin man passed by an Ansar man who was covered in blood, so he asked him: “Did you know that Muhammad was killed?” He replied: “If Muhammad had been killed, he would have delivered his message. So fight also for your religion!” So the verse was revealed.

Ibn Rahawaih narrated in his Musnad from Zuhri that it was Satan who cried out during the battle of Uhud that Muhammad had been killed. Ka’b Ibn Malik said: “I was the first to recognize the Messenger of Allah (SAW), I saw his eyes from behind the iron hat, then I shouted with the loudest voice: “This is the Messenger of Allah (SAW) still alive!” Then Allah revealed: “Muhammad is nothing but a messenger … until the end of the verse”. (Surat Ali Imran verse 144)

The words of Allah SWT:

“Then Allah sends down upon you after sorrow the security of drowsiness … until the end of the verse”. (Surat Ali Imran verse 154)

It was narrated by Ibn Rahawaih from Zubayr, who said: “You saw me at the time of the battle of Uhud, when we were in great fear and Allah sent drowsiness upon us, so there was not one among us except that his chin rested upon his chest. By Allah, I heard Mu’tab bin Qusair say as if in a dream: “If we had a little authority in this matter, we would not have been killed here!” So his words were memorized by me”. So Allah revealed concerning this incident: “Then Allah sends down upon you after your mourning the security of drowsiness… until He says: “And Allah is the Knower of hearts”. (Surat Ali Imran verse 154)

Allah Almighty says:

“It is not possible that a prophet will betray in the matter of booty”. (Surat Ali Imran verse 161)

Narrated by Abu Daud and also by Turmuzi who regarded it as a Hasan tradition from Ibn Abbas, he said: “This verse was revealed about a red rug that was lost during the battle of Badr. Some people said: “Perhaps it was the Messenger of Allah who took it.” So Allah revealed the verse: “It is not possible for a prophet to betray the affairs of the booty … until the end of the verse”. (Surat Ali Imran verse 161)

It was narrated by Tabrani in Al-Kabir with a reliable chain of transmission from Ibn Abbas, who said: “The Prophet (PBUH) sent an army and returned its banner. Then he sent another, then returned it. Then he sent again, then returned his banner accompanied by a deer’s head made of gold but accompanied by cheating. Then the verse was revealed: “It is not possible for a prophet to betray in the matter of booty”. (Surah Ali Imran verse. 161)

Allah SWT said:

“Is every one of you afflicted by calamity … until the end of the verse”. (Surat Ali Imran verse 165)

It was narrated by Ibn Abu Hatim from Umar bin Khattab, who said: “They were punished at the battle of Uhud for their mistake at the battle of Badr by accepting ransom money. So 70 of them died, and the companions of the Prophet (peace be upon him) fled, until he himself broke his canine tooth and broke the iron helmet on his head, so that blood flowed over his face. So Allah revealed the verse: “Is every one of you afflicted by calamity … until the end of the verse.” (Surat Ali Imran verse 165)

Allah SWT said:

“Do not think that those who fall in the cause of Allah die … until the end of the verse. (Surat Ali Imran verse 169)

Narrated by Ahmad, Abu Daud and Hakim from Ibn Abbas, he said: “The Messenger of Allah said: “When your brothers were afflicted at the time of the battle of Uhud, Allah made their spirits in the body cavities of green birds that always visit the rivers of Paradise and eat its fruits and take refuge in golden candlesticks under the shade of the ‘arsh. When they felt how delicious their food and drink were and how beautiful their dwellings were, they said: O wretched fate of our companions, why do they not know the reward that Allah has prepared for us, so that they will not feel reluctant to do Jihad and not neglect the battle.” So Allah said: “It is I who will convey to them the news from you,” then He revealed the verse: “And do not think that those who fall in the cause of Allah die … until the end of the verse and the verses that follow.” Turmuzi narrated the same from Jabir.

Allah Almighty says:

“Those who obey the commands of Allah and His messenger after they have been wounded … until the end of the verse.” (Ali Imran verse 172)

It was narrated by Ibn Jarir on the authority of Aufi from Ibn Abbas, who said: “Verily, Allah had put a tartness into the heart of Abu Sufyan at the time of the battle of Uhud, that is, after he received a slap from you, so after he returned to Mecca, the Prophet said: “Verily Abu Sufyan had something inflicted on him from you that made his eyes water, therefore he returned and besides that Allah put fear into his heart. The battle of Uhud was fought in the month of Shawwal, and the merchants used to come to Madinah in the month of Dhulkaidah, then stay in Badr AsSugra. After the battle of Uhud, they did not forget to come to Badr. The state of the Muslims who had just been hit by the disaster, still not recovered from his grief. The Prophet mobilized the people to go with him. Then Satan appeared and frightened them, saying: “The enemy has raised an army against you!” Therefore the people were reluctant to fulfill the Prophet’s call. So he said: “I will still go, even if no one wants to come!” But the main companions namely Abu Bakr, Umar, Usman, Ali, Zubair, Sa’ad, Talhah, Abdurrahman ibn Auf, Abdullah ibn Mas’ud, Huzaifah ibn Yaman and Abu Ubaidah ibnul Jarrah along with a group of 70 men joined him and set out to find Abu Sufyan and search for him until Safra. So Allah revealed the verse: “Those who obeyed the command of Allah and His messenger after they had been wounded … until the end of the verse.” (Surat Ali Imran verse 172)

It was also narrated by Tabrani with a valid chain of transmission from Ibn Abbas, who said: “When the polytheists returned from Uhud, their companions said: “You did not kill Muhammad, and you did not take the beautiful girls captive. What a waste of your deeds! Then go back … !” These remarks reached the ears of the Messenger of Allah (pbuh), so he mobilized the Muslims, who got a good deal from them. They continued walking until they reached Hamra’ul Asad or Bir Abi Utbah. Then Allah revealed the verse: “Those who obey the commands of Allah and His messenger … until the end of the verse”. (Ali Imran verse 172). Before that Abu Sufyan had said to the Prophet: “Our next meeting will be in the season of Badr, where you slaughtered our companions!” Regarding the cowardly people, they immediately returned. As for those who were brave, they took the tools of war in addition to the merchandise, and went to the market. But they did not meet a single enemy soldier, so the Muslims traded, until Allah revealed the verse: “So they returned with great favor and bounty from Allah … until the end of the verse.” (Surat Ali Imran verse 174)

It was narrated by Ibn Mardawaih from Abu Rafi’ that the Prophet sent Ali with some of his men to look for Abu Sufyan. On the way they met a man of the Khuza’ah tribe, then the man said: “Verily those people have gathered an army against you.” So they replied: “Sufficient for us is Allah, and He is the best of protectors,” then this verse was revealed about them.

Allah said:

“Indeed, Allah has heard the words of those who say: “Verily, Allah is poor and we are rich.” (Surat Ali Imran verse 181)

It was narrated by Ibn Ishaq and Ibn Abi Hatim from Ibn Abbas who said: “Abu Bakr entered the house of a man named Madras. There he found the Jews gathered before their leader Fanhas. Fanhas said to Abu Bakr: “By Allah, O Abu Bakr! We have no need of Allah, but He has need of us! Had He been rich, He would not have needed to ask us for a loan as your friend claims!” Abu Bakr became angry and slapped him on the face. Fanhas went to the Prophet (PBUH). he said: “O Muhammad, look at this what your companion has done to me!” The Prophet replied: “O Abu Bakr, what caused you to do that?” He said: “O Messenger of Allah, he has spoken heavy words, saying that Allah is in need, while they are rich.” Fanhas rejected the statement, but Allah revealed the verse: Indeed, Allah has heard the words of those who say: “Verily Allah is poor and we are rich” … until the end of the verse”. (Surat Ali Imran verse 181)

It was narrated by Ibn Abi Hatim from Ibn Abbas, who said: “The Jews came to the Prophet when Allah revealed: “Who is willing to give Allah a good debt?” They said: “O Muhammad, it seems that your Lord has fallen into poverty, so he asks His servant for a loan!” So Allah revealed the verse: Surely Allah has heard the words of those who say: “Verily Allah is poor and we are rich”. (Surat Ali Imran verse 181)

Allah SWT said:

“You will indeed hear from those who were given the Book before you and from the polytheists much annoyance.” (Surat Ali Imran verse 186)

It was narrated by Ibn Abi Hatim and Ibn Munzir with a hasan ganad from Ibn Abbas, that the verse was revealed regarding a dispute that occurred between Abu Bakr and Fanhas due to Fanhas’ statement that Allah was poor and they were rich. Abdur Razag mentioned from Ma’mar from Zuhri from Abdurrahman bin Ka’ab bin Malik, that this verse was revealed about Ka’ab bin Asyraf because of his poetry of reproach against the Prophet and his companions.

Allah SWT said:

“Do not think that those who rejoice in what they do … until the end of the verse.” (Surat Ali Imran verse 188)

It was narrated by Shaikhan and others on the authority of Humaid ibn Abdurrahman bin Auf that Marwan said to his doorkeeper: “O Rafi’, go to Ibn Abbas and say: “If every one of us who rejoices in what he does and wants to be praised for what he does not do were tortured, we would all be tortured.” Ibn Abbas replied: “What are you worried about? The verse was revealed only regarding the People of the Book. They were questioned by the Prophet (SAW) about a matter, so they hid it and told him about another matter. Then they went away thinking that they had answered what the Prophet had asked them. They were happy that they had succeeded in concealing the true situation and asked to be praised for it.”

It was also narrated by Shaikhan from Abu Sa’id Al-Khudri that some men from the hypocrites, if the Messenger of Allah SAW. went to fight, they did not want to go, they stayed behind, and felt happy to be behind the Messenger of Allah SAW. If the Messenger of Allah returns, then they apologize and make excuses by taking an oath. They wanted to be praised for deeds they had never done. Then the verse was revealed: “Do not think that those who are pleased with what they do … until the end of the verse”. (Surat Ali Imran verse 188)

In his tafseer from Zaid bin Aslam, it was reported by Abdun that Rafi’ bin Khudaij was with Zaid bin Sabit in the assembly of Marwan. Marwan said: “O Rafi, about what this verse was revealed: “Do not think that those who are pleased with what they have done … until the end of the verse” (Surah Ali Imran verse 188). Rafi replied: “It was revealed regarding some hypocrites, when the Prophet (PBUH) went out to war they expressed regret, saying: “We were prevented by some busyness. How we wish our hearts were with you!” So Allah revealed this verse about this. But Marwan seemed to reject this information, so Rafi’ became annoyed, and he asked Zaid b. Sabit: “I beg you in the name of Allah, do you know what I am saying?” He answered: “Yes.” Al-Hafiz Ibn Hajar said: “This opinion is combined with the opinion of Ibn ‘Abbas, that it is possible that the verse was revealed about both groups at once.” He said: “According to Farra’, this verse was revealed concerning the Jews who said: “We are the first People of the Book, and the people of prayer and obedience!” But they did not recognize the prophethood of Muhammad (peace be upon him).

It was narrated by Ibn Abu Hatim from some of the tabi’een in a similar way, and it was considered strong by Ibn Jarir. Indeed, there is no objection if it is said that the verse was revealed in all these cases.”

Allah said:

“Surely in the creation of the heavens and the earth, and the alternation of night and day, are signs for those who have understanding.” (Surat Ali Imran verse 190)

It was narrated by Tabrani and Ibn Abi Hatim from Ibn Abbas, who said: “The Quraysh came to the Jews and asked them: “What proofs did Moses bring to you?” They replied: “His staff, and his hands which are white to the eye.” Then they came again to the Christians and asked: “What are the miracles of Jesus?” They answered: “Healing the blind from birth, lepers and even bringing the dead to life.” After that they came to the Prophet (peace be upon him) and said: “Please ask your Lord for us, that he may make this Safa a hill of gold.” So the Prophet pleaded with his Lord, and He revealed the verse: “Indeed in the creation of the heavens and the earth … until the end of the verse” (Surah Ali Imran verse 190). So let them ponder over it!

Allah Almighty says:

“So their Lord granted their supplication: “Surely I do not waste those who do good among you, whether male or female … until the end of the verse.”” (Surat Ali Imran verse 195)

It was narrated by Abdur Razaq, Sa’id ibn Mansur, Turmuzi, Hakim and Ibn Abi Hatim from Umm Salamah that she said: “O Messenger of Allah, I never heard Allah mention anything about women in connection with the hijra. So Allah revealed the verse: “So their Lord granted their supplication … until the end of the verse.” (Surat Ali Imran verse 195)

Allah Almighty says: “Verily among the People of the Book there are those who believe in Allah … until the end of the verse.” (Surat Ali Imran verse 199)

Nasa-i narrated from Anas, who said: “When news came of the death of Najashi, the Messenger of Allah said: “Salute him!” They said: “O Messenger of Allah, are we going to pray for a Habsyi slave? So Allah revealed the verse: “Verily among the People of the Book there are those who believe in Allah … until the end of the verse.” (Surah ‘Ali Imran, verse 199) Ibn Jarir narrated the same from Jabir, and it is reported in Al-Mustadrak from ‘Abdullah ibn Zubayr, who said: “The verse was revealed to Najashi: “And indeed among the People of the Book … until the end of the verse.” (Surah Ali Imran verse 199)

ASBABUN NUZUL SURAH AN-NISA

In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT says:

“And give to the women their dowries as a gift!” (Surat An-Nisa verse 4)

It was narrated by Ibn Abi Hatim from Abu Salih who said: “It used to be that if a man married his daughter, he would take her dowry without giving it to her. So Allah forbade them from doing so, and revealed the verse: “And give to the women their dowries as a gift!” (Surah An-Nisa verse 4).

Allah SWT said:

“For men there is a right from the inheritance of their parents and relatives … until the end of the verse”. (Surat An-Nisa verse 7.)

Narrated by Abu Shaykh and by Ibn Hibban in Kitabul Faraid from the Kalbi line from Abu Salih from Ibn Abbas: “The people of the Jahiliyyah used not to bequeath their property to women and young boys until they reached puberty. It so happened that an Ansar man named Aus bin Sabit died leaving behind two daughters and a young son. Then came two of their cousins named Khalid and Atrafah who became asabah, then took the property as a whole. So his wife came to the Messenger of Allah and told him about it. He said: “I do not know what to say”. Then the verse was revealed: “For men there is a right from the estate of the mother and father … until the end of the verse”. (Surat An-Nisa verse 7)

Allah SWT said:

“Allah bids you concerning your children, that the share of a son is equal to the share of two daughters”. (Surat An-Nisa verse 11)

It was narrated by the six imams from Jabir bin Abdillah, he said: “The Prophet and Abu Bakr visited me in the village of Bani Salamah on foot. He found me in a state of unconsciousness, so he asked for water and then made ablution and after that he sprinkled water on me until I woke up, then asked me: “What do you think I should do with my wealth?” Then it was revealed: “Allah has ordained for you concerning your children that the share of a son is equal to the share of two daughters”.

And it was narrated by Ahmad, Abu Daud, Turmuzi and Hakim from Jabir, who said: “The wife of Sa’d bin Rabi’ came to the Messenger of Allah (SAW) and said: “O Messenger of Allah, these two daughters are the children of Sa’d bin Rabi’ whose father died in Uhud as a martyr, while with you. Their uncle took his property and left nothing for them, while they cannot marry except with property”. The Prophet replied: “Allah decides on that matter”. So the verse about the division of inheritance was revealed”.

Al-Hafiz Ibn Hajar said: “This is a proof for those who say that this verse was revealed about the story of Ibn Sa’d, and not about the story of Jabir, especially since Jabir himself did not have children at that time.” Al-Hafiz said: “Our answer is that the verse was revealed concerning both incidents at the same time, and perhaps it was revealed initially about the story of the two girls, and finally the sentence that reads: “And if the man who inherits is without children or father”, in the story of Jabir, until what Jabir meant by what he said: “Then the verse was revealed: ‘Allah has entrusted you with your children’.” (Surah An-Nisa verse 11) means the mention of “kalalah” in connection with this verse.”

A third reason is given by Ibn Jarir from As-Suddi, who said: The people of Madinah did not make women and weak children heirs, nor did they allow an adult man to inherit from his son, except for one who was strong enough to fight. It so happened that Abdurrahman, the Poet Hassan’s brother, died, leaving behind a wife named Ummu Kahah and five daughters. The heirs took her property, until Umm Kahah came to the Prophet (PBUH) to complain. So Allah revealed this verse: “If they were women, and there were more than two of them, then they would get two-thirds of the property, then sab. danya regarding Ummu Kahah: “And for them a quarter of your estate if they have no children, and if you have children, then for them an eighth”.

And regarding this story of Sa’d bin Rabi’ there is another version. It was narrated by Qadi Ismail in Ahkamul Quran from Abdul Malik bin Muhammad bin Hazm that Amrah bint Hazm became the wife of Sa’d bin Rabi’. Her husband died during the battle of Uhud, and from him she had a daughter. Then she went to the Prophet to ask for inheritance. So about her the verse was revealed: “They ask you for a fatwa about women … until the end of the verse”. (Surat An-Nisa verse 127).

Allah SWT said.

“O you who believe, it is not lawful for you to inherit the women by force”. (Surat An-Nisa verse 19)

Narrated by Bukhari, Abu Daud and Nasa-i from Ibn Abbas he said: “It used to be that if a man died, then his guardians were entitled to his wives. If there was one that he wanted, he married her, or if not, he married her. So they had more right over her than her relatives. So this verse was revealed.”

Ibn Jarir and Ibn Abi Hatim narrated a hasan report from Abu Umamah ibn Sahl ibn Hanif, who said: “When Abu Qais bin Aslat died, his son wanted to marry his wife. That had been the custom for them in the days of ignorance. So Allah revealed the verse: “It is not lawful for you to inherit these women by force”. (Surah An-Nisa verse 19) And there is another witness to this hadith in Ibn Jarir from Ikrimah.

Ibn Abi Hatim, Faryabi and Tabrani narrated from Adi bin Sabit from an Ansar man who said: “Abu Qais bin Aslat died, and he was among the righteous Ansar. Then his son Qais proposed to his wife, and she said: “To me you are but a child, and you are among the righteous of your people!” Then the woman came to the Prophet and told him the news. So the Prophet replied: “Go back to your homes and the verse “And you shall not marry women whom your fathers have married, except those that have passed away” was revealed. (Surat An-Nisa verse 22)

And it was narrated by Ibn Sa’d from Muhammad ibn Ka’b Al-Qurarzi, who said: “Normally, if a man dies leaving a wife, his daughter has the right to marry his wife, if she is not his biological mother, or else she marries another man whom she likes. So when Abu Qais bin Aslat died, his son Muhsin rose up and intended to marry his stepmother and not give her any inheritance. The widow came to the Prophet (PBUH) and he said: “Go home, may Allah reveal something about you!” Then this verse was revealed: “Do not marry women whom your fathers have married”. (Surat An-Nisa verse 22) And it was also revealed: “It is not lawful for you to inherit those women by force … until the end of the verse”. (Surat An-Nisa verse 19)

It was also narrated from Az-Zuhri, who said: “This verse was revealed concerning some people from the Ansar, who had the custom that if a man died among them, his guardian would have more right to his wife, who would rule over her until his death.

Ibn Jarir narrated from Ibn Juraij, who said: “I asked Ata’ about “… and forbidden to you are the wives of your natural children”. (Surah An-Nisa verse 23) He replied: “According to our speaker, the verse was revealed in connection with the Prophet Muhammad, when he married the widow of Zaid bin Harisah. The polytheists criticized him, so the verse was revealed: “And forbidden to you are the wives of your natural children” (Surah An-Nisa verse 23). And the verse was also revealed: “And Allah has not made your adopted children your own biological children” (Surah Al-Ahzab verse 4). Similarly, the verse: “Muhammad is not the father of any of your men, but he is … until the end of the verse”. (Surat Al-Ahzab verse 40)

The words of Allah SWT:

“And it is also forbidden for you to marry married women”. (Surat An-Nisa verse 24)

Narrated by Muslim, Abu Daud, Turmuzi from Abu Sa’id Al-Khudri, he said: “We obtained captive women from Banu Autas who still had husbands. We did not want to have intercourse with them because they still had husbands. Then we asked the Prophet about it, and the verse was revealed: “And -it is forbidden to marry married women, except slaves who are yours”. (Surah An-Nisa verse 24) meaning except those whom Allah has given to you as captives”. So with that verse, it is lawful for us to honor them.”

Tabrani reported that Ibn ‘Abbas said: “The verse was revealed at the time of the battle of Hunain, when the Muslims were given victory by Allah at the battle of Hunain, they found some women from among the People of the Book who still had husbands. If one of them wanted to have intercourse with her, she said: “I have a husband”. So the verse was revealed “And it is also forbidden for you to marry married women … until the end of the verse.” (Surat An-Nisa verse 24)

Allah SWT said:

“And you have no sin …”. (Surat An-Nisa verse 24)

It was narrated by Ibn Jarir from Muammar bin Sulaiman, from his father, who said: “A man from Hadramaut asked what would happen if the husbands had fixed the dowry, and then they were in trouble”. So the verse was revealed: “And there is no sin on you in respect of that which you have mutually agreed upon, after the dowry has been fixed”. (Surat An-Nisa verse 24)

Allah SWT said:

“And do not covet the bounty …”. (Surat An-Nisa verse 32)

It was narrated by Turmuzi and Hakim from Umm Salamah that she said, “Those who fight are men, while women do not fight. So for us the inheritance is only one-half”. So Allah SWT. also revealed: “And do not covet the bounty with which Allah has favored some of you over others” (Surah An-Nisa verse 32). And Allah also revealed, “Indeed, Muslim men and women …” (Surat Al-Ahzab verse 35).

And narrated by Ibn Abi Hatim from Ibn Abbas, he said: “A wife of the Prophet came to him and said: “O Prophet of Allah, the share of a man is equal to that of two women, and the testimony of two women is equal to that of a man. Shall we also suffer the same fate in making good deeds, that is, if a woman does one good deed, only half the reward will be recorded?” So Allah revealed, “And do not imagine … until the end of the verse”. (Surat An-Nisa verse 32)

Allah SWT said:

“And those whom you have promised and sworn allegiance to …”. (Surat An-Nisa verse 33)

It was narrated by Abu Daud in his Sunan on the authority of Ibn Ishaq from Daud bin Husain, who said: “I once recited a verse of the Qur’an to Umm Sa’d bint Rabi’ who was in the care of Abu Bakr. I read, wallazina agadat aimanukum, and she said: “No, but wallazina ‘agadat. The verse was revealed about Abu Bakr and his son, when the son refused to convert to Islam. Abu Bakr swore that he would not give him the inheritance. But after he converted to Islam, Abu Bakr ordered people to give his son his share.”

Allah says:

“The men are the leaders of the women …” (Surah An-Nisa verse 34).

It was narrated by Ibn Abi Hatim from Hasan, who said: “A woman came to the Prophet (SAW) complaining about her husband hitting her: So the Prophet said: “The law of gisas applies”. Then Allah revealed: “Men are rulers over women … until the end of the verse”. (Surah An-Nisa verse 34) Thus the woman returned without qisas.

Ibn Jarir also narrated from several sources from Hasan, in part of which it is stated that an Ansar man hit his wife, so she came to demand gisas. The Prophet (peace be upon him) ordered gisas between them, so the verse was revealed: “And do not precede the Qur’an before it is revealed to you”, (Surah Taha verse 114) and the verse was revealed: “The men are the leaders of the women. Ibn Juraij and As-Suddi also reported something similar to this.

Ibn Mardawaih also narrated from ‘Ali, who said: “An Ansar man came to the Prophet with his wife, and she said: “O Messenger of Allah, this man hit me so that my face is scarred”. The Messenger of Allah replied: “It is not permissible for him to do so”. So Allah revealed the verse: “Men are the leaders of women … until the end of the verse”. (Surah An-Nisa verse 34) So these traditions bear witness, each corroborating the other.

Allah Almighty says:

“Those who are miserly.” (Surat An-Nisa verse 37) It was narrated by Ibn Abi Hatim from Sa’id ibn Jubayr who said: “The scholars of the Children of Israel were miserly with the knowledge that was available to them, so Allah revealed. “Those who are miserly, and enjoin men to be miserly …”. (Surat An-Nisa verse 37)

And it was narrated by Ibn Jarir from the path of Ibn Ishaq from Muhammad bin Abi Muhammad from Ikrimah or Sa’id from Ibn Abbas, he said: “Kardum bin Zaid, an ally of Ka’ab bin Asyraf, along with Usamah bin Habib, Nafi’ bin Abi Nafi’, Bahri bin ‘Amr, Huyay bin Akhtab and Rifa’ah bin Zaid bin Tabut, came to some Ansar men and gave them advice, saying: “Do not spend your wealth. We fear that you will be afflicted with poverty when it is gone. And do not rush to spend, for you do not know what will happen!” So Allah revealed about them: “Those who are miserly and enjoin miserliness on people until He says …” and Allah knows best -their state”. (Surat An-Nisa verses 37-39)

Allah SWT says:

“O you who believe, do not approach prayer …” (Surat An-Nisa verse 43).

Narrated by Abu Daud, Turmuzi, Nasa-i and Hakim from Ali, he said: Abdurrahman bin Auf made food for us. Then he called us and served us alcohol and it began to affect us. It happened that the time for prayer came, so they asked me to be the imam. So what I recited was: Qul ya ayyuhal kafiruna, Ia Ybudu ma ta’budun wanahnu na’budu ma ta’budun. Then Allah said: “O you who believe, do not approach the prayer while you are drunk, so that you understand what you are saying” (Surat An-Nisa verse 43).

It was narrated by Faryabi and Ibn Abi Hatim and Ibn Munzir from ‘Ali, who said: “This verse, which says: “nor is he in a state of janaabah” (Surat An-Nisa verse 43) was revealed to the traveler who is afflicted with janaabah, so he should do tayammum and then pray.

Ibn Mardawaih also reported that Asla’ ibn Sharik said: “I was riding on the camel of the Messenger of Allah and was afflicted with janaabah on a very cold night, so I feared death or severe pain if I bathed in cold water. So I mentioned it to the Prophet and Allah revealed: “Do not approach the prayer while you are drunk … until the end of the verse”. (Surat An-Nisa verse 43)

And it was narrated by Tabrani from Asla’, who said: “I served the Prophet and rode on his behalf. One day he said to me: “O Asla’, arise and set out on a journey”. I replied: “O Messenger of Allah, I am afflicted with janabah”. So the Messenger of Allah was silent, while Jibril came to him with the verse of tayammum. Then the Prophet said: “Arise O Asla'”, then he performed tayammum and showed me the procedure, which is one stroke for the face, and another for both hands up to both elbows. So I got up, did tayammum, and then set out on a vehicle for some business.”

Ibn Jarir narrated from Yazid ibn Abi Habib that some of the Ansar had their houses inside the mosque. It so happened that they were afflicted with janaabah, and they had no water. They needed water, but there was no way except into the mosque. So Allah revealed “except for passing through the way”. (Surat An-Nisa verse 43)

And it was narrated by Ibn Abi Hatim from Mujahid, who said: “This verse was revealed about an Ansar man who was afflicted with an illness, so that he could not get up to perform ablution nor did he have a servant to help him. So he told the Messenger of Allah (SAW) about it, and Allah revealed: “And if you are in pain … until the end of the verse”. (Surat An-Nisa verse 43)

And narrated by Ibn Jarir from Ibrahim An-Nakha’i he said: “Some of the companions of the Prophet (SAW) received wounds that spread among them. Then they were also afflicted with janabah. They complained about this to the Prophet until the verse was revealed: “And

If you are in pain … until the end of the verse”. (Surat An-Nisa verse 43)

Allah SWT said:

“Have you not noticed … (Surah An-Nisa verse 44).

It was narrated by Ibn Ishaq from Ibn Abbas, who said: “Rifa’ah bin Zaid bin Tabut was one of the leading Jewish figures. If he spoke to the Messenger of Allah (SAW), he would twist his tongue, for example, he would say: “Listen O Muhammad so that you can understand what we are saying”, then he accused Islam while making fun of it. So Allah revealed: “Have you not noticed those who were given part of the Book, they bought misguidance”. (Surat An-Nisa verse 44)

Allah SWT said:

“O those who were given the Book …” (Surat An-Nisa verse 47).

Narrated by Ibn Ishaq from Ibn Abbas, he said: “The Messenger of Allah (SAW) engaged the Jewish priests in conversation, among whom were Abdullah bin Suria and Ka’ab bin Usaid. He said to them: “O Jews, fear Allah and embrace the religion of Islam, for by Allah you know that what I have brought you is the right thing”. They said: “O Muhammad, we know nothing of it”. So Allah revealed to them: “O you who have been given the Book, believe in what We have revealed … until the end of the verse”. (Surat An-Nisa verse 47)

Allah SWT said:

“Verily, Allah will not forgive the sin of those who associate anything with Him”. (Surat An-Nisa verse 48)

Narrated by Ibn Abi Hatim and Tabrani from Abu Ayub Al-Ansari, he said: “A man came to the Messenger of Allah (SAW) and said: “I have a brother’s son who keeps doing the unlawful”. The Messenger of Allah asked: “What is his religion?” He replied: “He prays and glorifies Allah”. The Messenger of Allah said: “Ask him for his religion, and if he objects, then buy it!” The man did as the Prophet commanded, but his nephew refused. So the man returned to the Messenger of Allah, saying: “I see that he is very fanatical about his religion”. Then the verse was revealed: “Verily, Allah will not forgive the sin of the one who associates anything with Him, and He will forgive the sin other than polytheism for whom He wills”. (Surat An-Nisa verse 48)

Allah SWT says:

“Do you not see those who consider themselves clean” (Surat An-Nisa verse 49).

Ibn Abi Hatim narrated from Ibn Abbas, who said: “The Jews protruded their children at the time of prayer and presented their sacrifices and claimed that they had no sins and mistakes. So Allah revealed: “Do you not see those who consider themselves clean?” (Surah An-Nisa verse 49).

Ibn Jarir gave similar reports from Ikrimah, Mujahid, Abu Malik and others.

Allah SWT said:

“Have you not seen those who were given the Book…” (Surah An-Nisa verse 51).

It was narrated by Ahmad and Ibn Abi Hatim from Ibn Abbas, who said: “When Ka’ab bin Asyraf came to Mecca, the Quraysh said to him: “Don’t you see that stone-head who has been ostracized from his people, thinking that he is better than us, whereas we are the pilgrimage officials who serve the pilgrims food and drink and their security”. They replied: “You are better”. Then the verse was revealed concerning them: “Indeed, he who hates you is the one who is cut off”. (Surat Al-Kausar verse 3) And it was also revealed: “Have you not noticed those who were given a portion of the Book … up to “helper”. (Surat AnNisa verses 51-52)

And it was narrated by Ibn Ishaq from Ibn Abbas, who said: “Among those who took the initiative to stir up an alliance between the Quraysh and Gatan and the Banu Quraizah were Huyai bin Akhtab, Salam bin Abil Haqiq, Abu Rafi, Rabi’ bin Abil Hagig, Abu Imarah and Hauzah bin Qais, all of them from the Banu Nadir. When these people paid a visit to the Quraysh, some of the people of Mecca said: “They are Jewish priests and experts on the first scriptures. Ask them which is better, your religion or the religion of Muhammad.” So they asked, and the answer was. So they asked, and the answer was: “Your religion is better than theirs, and you will get more guidance from it and from its followers”. So Allah revealed: “Have you not considered those who were given the Book … up to the “great kingdom”. (Surat An-Nisa verses 51-54)

Also narrated by Ibn Abi Hatim on the authority of Aufi from Ibn Abbas, who said: “The People of the Book said: “Muhammad thought that what he had been given was modest, whereas he had nine wives and had no interest other than marriage. Now which king is better than him?” So Allah revealed: “Do they feel envy for man … until the end of the verse”. (Surat An-Nisa verse 54)

And it was also narrated by Ibn Sa’d from Umar Maula Afrah which is almost the same as that, namely “more spacious than him”.

The words of Allah SWT: .

“Verily, Allah has commanded you to convey the message” (Surah An-Nisa verse 58).

Quoted by Ibn Mardawaih from the Kalbi route from Abu Salih from Ibn Abbas, he said: “When the Messenger of Allah (SAW) liberated the city of Mecca, he called Usman bin Talhah, then when he came, he said: “Try Jihat the key of the Ka’bah”, then he took it. When Usman stretched out his hand to hand over the key, suddenly Abbas got up, as he said: “O Messenger of Allah, for the sake of my mother and father who are your ransom, combine -this task with the service of the congregation’s drink”. Hearing that Usman also held his hand, so the Prophet said: “Give me the key, O Usman”. So he replied: “This is a mandate from Allah”. So the Messenger of Allah got up, opened the Kaaba and went out and circumambulated the Kaaba. Then Jibril sent down a revelation to return the key, so he called Uthman bin Talhah and handed over the key to him, then he recited the verse: “Verily, Allah has commanded you to deliver the trust to those who are entitled to it…” until the verse was finished. (Surat An-Nisa verse 58)

Shu’bah narrated in his Tafsir from Hajjaj, from Ibn Juraij, who said: “This verse was revealed concerning Usman bin Talhah, from whom the Messenger of Allah received the key of the Ka’bah. With that key he entered the House of Allah on the day of liberation, then came out while reciting this verse. He called Usman and handed over the key to him. He also said: “Umar bin Khattab said: “When the Messenger of Allah came out of the Ka’bah reciting this verse, and by the mother and father who were his ransom, I never heard him recite it before that”. I said: “If you look at it from here, it turns out that the Surah was revealed in the room of the Ka’bah”.

Allah said:

“O you who believe, obey Allah and His Messenger … until the end of the verse”. (Surat An-Nisa verse 59)

Narrated by Bukhari and others from Ibn Abbas, he said: “This verse was revealed to Abdullah bin Huzafah bin Qais, when he was sent by the Prophet on an expedition. He told the news briefly. And Daud said, this means making up Ibn Abbas, because it is mentioned that Abdullah bin Huzafah appeared before his soldiers in a state of anger, so he lit a fire and ordered them to throw themselves into the fire. Some of them refused, while others intended to throw themselves in. He said: “If the verse was revealed Before the incident, then why was the obedience specific to ‘Abd Allah b. Huzafah and not to the others? And if it was revealed afterward, then what could be said to them is: “Obedience is only to what is right” so it would not be appropriate to say: “Why do you not want to obey him?”

Al-Hafiz Ibn Hajar replied that what is meant in the story is: “If you disagree about something” means that they disagreed about whether they should obey the command or refuse to obey it out of fear of the fire. So it was only natural at that time that a guideline was sent down that could instruct them what to do when they disagreed, namely to return to Allah and the Messenger.

And Ibn Jarir pointed out that the verse was revealed in response to a story that occurred between Ammar bin Yasir and Khalid bin Walid who was then the amir or commander of the army. Without Khalid’s knowledge, Ammar protected a man until the two of them quarreled.

Allah SWT said:

“Have you not noticed those who claim to have believed in …”. (Surat An-Nisa verse 60)

It was narrated by Ibn Abi Hatim and Tabrani with a valid chain of transmission from Ibn Abbas, who said, “Abu Barzah al-Aslami was a soothsayer who used to adjudicate disputes among the Jews. There happened to be some Muslims who asked him to adjudicate their disputes. So Allah revealed: “Have you not noticed those who claim to have believed … until “a good settlement and a perfect peace”. (Surat An-Nisa verses 60-62)

And it was narrated by Ibn Abi Hatim on the authority of Ikrimah or Sa’id from Ibn Abbas, who said: “Jallas bin Samit, Ma’tab bin Qusyair, Rafi bin Zaid, and Bisyr professed to be Muslims. So some of their Muslim neighbors invited them to meet the Messenger of Allah to settle the dispute between them. But they refused, instead taking the opposing party to a magician who used to be a judge in the jahiliyyah. So Allah revealed about them: “Have you not noticed those who claim … until the end of the verse”. (Surat An-Nisa 60)

And it was narrated by Ibn Jarir from Sha’bi, who said: “There was an argument between a Jewish man and a mu nafik man. The Jew said: “Come on, let’s go to your religious expert – he said, to the Prophet – because he was sure that the Prophet would not accept a bribe in deciding something.” But no agreement was reached, and finally they agreed. But agreement was not reached, and finally they agreed to go to a soothsayer in Juhainah, and the above verse was revealed.”

Allah Almighty says:

“So by your Lord, they …” (Surah An-Nisa verse 65)

It was narrated by the six Imams from Abdullah ibn Zubayr, who said: “Zubayr disputed with an Ansar man about the flow of water on a piece of land, so the Prophet said: “Water your land O Zubayr, then continue the flow to your neighbor’s land!” The Ansar said: “O Messenger of Allah, is it because he is your cousin”. The face of the Messenger of Allah turned red, then he said: “Flow your land, O Zubayr, then hold the water until it returns to the wall, and after that you send it to your neighbor”. Thus Zubayr got his full right, even though at first the Prophet had proposed to Zubayr a more flexible way. Zubayr said: “I think these verses: ‘So by your Lord, they will not believe until they make you the judge of the matter about which they dispute’, was only revealed in connection with that event!”

And it was narrated by Tabrani in Al-Kabir and by Humaidi in his Musnad from Umm Salamah, who said: “Zubayr complained about a man to the Messenger of Allah (SAW), so he decided in Zubayr’s favor. So the man said: “He won it because he is his cousin”. Then the verse was revealed: “So by your Lord, they will not believe until they make you judges … until the end of the verse”. (Surat An-Nisa verse 65)

Ibn Abi Hatim narrated from Sa’id ibn Musayab that He said: “So by your Lord … until the end of the verse”, (Surat An-Nisa verse 65) that it was revealed regarding Zubair bin Awwam and Hatib bin Abi Balta’ah who disputed about water. So the Prophet (PBUH) decided that the high one should be drained first, then the low one.

And it was narrated by Ibn Abi Hatim and Ibn Mardawaih from Abul Aswad, he said: “Two men who disputed complained to the Messenger of Allah SAW. then tried by the Messenger of Allah. So the one who felt himself defeated, said: “Return us to Umar bin Khattab”. So they came to him, and the other man said: “The Messenger of Allah (peace and blessings of Allah be upon him) has given judgment on this matter, but this man asks that we be sent to you?” “Is that so?” asked Umar. “Yes,” said the other man. So Umar said: “Stay here, waiting for me to return and give my verdict!”

No sooner had Umar returned with his sword than he cut down the man who had asked him to return. Then Allah revealed: “So by your Lord, they did not believe … until the end of the verse” (Surah An-Nisa verse 65). However, this Hadīth is garib (doubtful) because the isnad includes Ibn Luhai-ah. But there is also a corroborating witness issued by Rahim in his Tafsir from the route of Atabah bin Damrah from his father.

Allah SWT said:

“And indeed, if We had commanded them …”. (Surat AnNisa verse 66)

It was narrated by Ibn Jarir from As-Suddi, who said: When the verse “And indeed, if We had commanded them: “Kill yourselves or get out of your country, they would not have done so except for a few of them,” (Surah An-Nisa verse 66) then Sabit bin Qais bin Shammas and a Jewish man boasted. The Jew said: “By Allah, indeed Allah has commanded us: ‘Kill yourselves’ and we did so”. And the Scythe also said: “If Allah had commanded us to kill ourselves, we would have done so”. So Allah revealed: “And if they had done what they were advised to do, it would have been better for them and stronger -their faith-“, (Su. rat An-Nisa verse 66)

Allah SWT says:

“And whoever obeys Allah …”. (Surat An-Nisa verse 69)

It was narrated by Tabrani and Ibn Mardawaih with an unimpeachable sanad from Aisha, who said: “A man came to the Messenger of Allah and said: “O Messenger of Allah, I love you more than myself, and I love you more than my son. Maybe one day I was at home, then remembered you, so my heart could not wait until I came and had a chance to see your face. And if I remember my death and your death, I understand that your place is exalted with the prophets, I am afraid that if I enter heaven, I will not be able to see you again”. The Prophet (SAW) did not reply at all until Jibril descended with this verse: “And whoever obeys Allah and the Messenger … until the end of the verse”. (Surat An-Nisa verse 69)

And narrated by Ibn Abi Hatim from Masrug, he said: “The companions of the Prophet said: “O Messenger of Allah, we should not part with you, because if you die, you will be raised above us until we do not see you again. So Allah revealed: “And whoever obeys Allah and the Messenger … until the end of the verse”. (Surat An-Nisa verse 69)

And it was narrated from Ikrimah, who said: “A young man came to the Prophet and said: “O Prophet of Allah, in this world we see you occasionally, but on the Day of Resurrection we will not see you because you will be in Paradise on a high level.” So Allah revealed this verse. So Allah revealed this verse. Then the Prophet said to him: “You will, insha-Allah, be with me in Paradise”.

Ibn Jarir also relates the same from the mursal tradition of Sa’id bin Jubayr, Masrug, Rabi’, Qatadah and As-Suddi.

Allah Almighty says:

“Do you not see those to whom it is said to restrain your hands…”. (Surat An-Nisa verse 77).

It was narrated by Nasa-i and Hakim from Ibn Abbas that Abdurrahman bin Auf and some of his friends came to see the Prophet SAW. then they said: “O Prophet of Allah, when we were polytheists we were strong people, but after believing, we became weak people”. The Prophet replied: “I was told to forgive them their faults, so do not fight them.” So when they were told to move by Allah to Medina, He told them to fight, but they were not willing. So Allah revealed: “Have you not observed those to whom it was said: Hold back your hands … until the end of the verse”. (Surat An-Nisa verse 77)

Allah SWT said:

“And if there comes to them news of security or fear …”. (Surat An-Nisa verse 83)

Narrated by Muslim from Umar bin Khattab, he said: “When the Prophet excommunicated his wives, I entered the mosque, and I saw people throwing pebbles on the ground, saying that the Prophet had divorced his wives, so I stood at the door of the mosque and shouted with all my voice that the Prophet had not divorced his wives, then this verse was revealed: “And when news of security and fear comes to them, they broadcast it. If they had submitted it to the Messenger and the Ulil amri among them, those who wanted to investigate the matter would have been able to find out from them” (Surah An-Nisa verse 83). So I was among those who investigated the case.

Allah SWT said:

“So why do you become two groups in the face of the hypocrites …”. (Surat An-Nisa verse 88)

It was narrated by Shaikhan and others from Zaid bin Sabit that the Messenger of Allah (SAW) set out for Uhud. Some of the people who went with him returned home. So the companions of the Prophet PBUH. divided into two groups in dealing with these returnees or hypocrites. Some said: “We kill them”, while some said: “No”. Therefore Allah revealed: “So why are you two groups in the face of the hypocrites?” (Surah An-Nisa verse 88).

Narrated by Sa’id bin Mansur and Ibn Abi Hatim from Sa’id bin Mw’az, he said: “The Messenger of Allah (SAW) addressed a crowd, saying: “Who is willing to help me face those who harm me and who gathers in his house those who harm me?” So Sa’d bin Mw’az said: “If he is from the Ausites, we kill him, and if he is from the Khazrajites, then you can issue orders to us and we will obey them”. Hearing this, Sa’d ibn Ubadah stood up and said: “How would you obey the command of the Prophet, O Ibn Mw’az, when you know that the person in question is not from your community!” Then Usaid bin Hudair also stood up and said: “O Ibn Ubadah, you are a hypocrite and love the hypocrites”. At that time Muhammad bin Maslamah also appeared, saying: “Shut up, gentlemen! Isn’t there a Messenger of Allah among us and he has the right to command us so that his orders must be carried out?” Therefore Allah revealed: “So why are you two groups in dealing with the hypocrites …. until the end of the verse”. (Surat An-Nisa verse 88)

And it was narrated by Ahmad from Abdurrahman bin Auf that a people from the Arabs came to see the Messenger of Allah in Medina. They embraced Islam, then the plague of Madinah and its fevers hit them, so they turned back and left the city. Some of the Companions met them and questioned them: “Why did you return?” They replied: “We were afflicted by the plague of Madinah”. They also said: “Would not the Messenger of Allah be a good example for you?” Some of the Companions said: “These are hypocrites!” Others said: “No, they are not hypocrites”. So Allah revealed: “So why are you two groups in dealing with the hypocrites …. until the end of the verse”. (Surah An-Nisa verse 88) In the isnad there are forgeries and disconnected parts.

Allah SWT says:

“Except those who seek refuge with a people … until the end of the verse”. (Surat An-Nisa verse 90)

It was narrated by Ibn Abi Hatim and Ibn Mardawaih from Hasan that Suragah bin Malik Al-Mudlaji told them. “When the Prophet (SAW) had gained victory over his opponents in the battle of Badr and the battle of Uhud, and the people around him had converted to Islam, I heard the news that he wanted to send Khalid bin Walid to my people of the Mudallaj tribe. So I went to him and said: “I ask you to provide some protection seriously. I have heard that you are about to send troops against my people, whereas I want you to make peace with them. If it turns out that your warriors convert to Islam, then they too will convert to Islam. But if not, then it is not good for your people to control them. So the Messenger of Allah took the hand of Khalid bin Walid, saying: “Go with him and do what he wants”. Khalid made peace with them on the condition that they would not help the enemy of the Messenger of Allah’s enemy and if the Quraysh converted to Islam, they would convert with them. And Allah revealed: “Except those who seek refuge with a people between whom you and that people have made a peace treaty”. (Surat An-Nisa aya! 90). So those who seek refuge with a people will be bound by the treaty they have made.

Ibn Abi Hatim reported that Ibn Abbas said: “The verse was revealed: Except those who seek refuge with a people between whom you and that people have made a peace treaty” (Surah An-Nisa verse 90) concerning Hilal ibn Uwaimir al-Aslami and Suragah ibn Malik Al-Mudlaji as well as concerning Banu Juzaimah ibn Amir ibn Abdi Manaf”.

Mujahid also reported that this verse was revealed in the case of Hilal ibn Uwaimir al-Aslami, with whom the Muslims had a treaty. Some of his men came to him but he did not want to fight the Muslims nor did he want to fight his people.

Allah SWT said:

“It is not fitting for one believer to kill another believer”. (Surat An-Nisa verse 92)

It was narrated by Ibn Jarir from Ikrimah, who said: “Haris bin Yazid of Banu Amir bin Lu-ai with Abu Jahal tortured Iyash bin Abi Rabiah. Then Hari3 went to emigrate to the Prophet. He met Iyasy at Harrah then Iyasy drew his sword thinking that Haris was still a disbeliever then the Prophet came and told him the true situation, so the verse was revealed: “It is not fitting for a believer to kill another believer except through guilt … until the end of the verse”. (Surat An-Nisa verse 92)

Mujahid and As-Suddi also reported the same thing.

Ibn Ishaq, Abu Ya’la and Haris ibn Abi Usamah and Abu Muslim Al-Kajji narrated the same from QGasim ibn Muhammad, while Ibn Abi Hatim also narrated it from Sa’id ibn Jubayr from Ibn Abbas.

The words of Allah SWT:

“And whoever kills a believer intentionally …”. (Surat An-Nisa verse 93)

It was narrated by Ibn Jarir from Ibn Juraij from Ikrimah that an Ansar man killed the brother of Magis bin Sababah. So the Prophet (PBUH) gave him the diat which he received well. But then Magis lunged at the man who killed his brother and killed him too, the Prophet said: “I do not want to guarantee his security, whether in the Halal Land or in the Haram Land”, and he was killed at the time of liberation. Ibn Juraij said: “Hence the revelation of the verse “And whoever kills a believer … until the end of the verse”. (Surat An-Nisa verse

Allah SWT said:

“O you who believe, when you go out to fight in the cause of Allah …”, (Surah An-Nisa verse 94).

Narrated by Bukhari, Turmuzi, Hakim and others from Ibn Abbas, he said: “A man from Banu Salim passed in front of the companions of the Prophet (SAW) while driving his goats. He greeted them, but they replied: “He greeted them but only to protect himself from us.” They went to him and killed him, and brought his goats to the Prophet. Then the verse “O you who believe, when you go out to fight in the cause of Allah … until the end of the verse” was revealed. (Surat An-Nisa verse 94)

Also narrated by Al-Bazzar from another route from Ibn Abbas, he said: “The Messenger of Allah (SAW) sent an expedition of soldiers in which there was Migdad. When they arrived at their destination, they found that the people had been scattered, and only one man was left with a lot of wealth. The man said, ashhadu alla ilaha ilallah. But Migdad killed him anyway, so the Prophet said: “What will you say to his creed?” And in that the verse was revealed.

It was narrated by Ahmad, Tabrani and others from Abdullah bin Abi Hudud Al-Aslami, who said: “We were sent by the Messenger of Allah with a group of Muslims in which were Abu Qatadah and Mahlam bin Jusamah. It so happened that Amir bin Adbat Al-Ashja’i passed by us and he greeted us. But Mahlam attacked him and killed him. When we reached the Prophet and narrated the incident, the verse was revealed to us: “O you who believe, when you go out to fight in the cause of Allah … until the end of the verse”. (Surat An-Nisa verse 94)

Ibn Jarir also relates the same from the hadith of Ibn ‘Umar.

Sa’labi narrated from Kalbi from Abu Salih from Ibn ‘Abbas that the name of the slain man was Mirdas bin Nuhaik from the people of Fadak, and that the name of the murderer was Usamah bin Zaid, while the name of the leader of the expedition was Gallib bin Fudalah Al-Laisi. When

his people were defeated, Mirdas was left alone, and he intended to take his sheep to a hill. So when he met the Muslims he recited Ia ilaha illallah Muhammadur Rasulullah and Assalamu ‘alaikum. But Usamah bin Zaid killed him, and when they had returned the above verse was revealed.

Ibn Jarir reported something similar on the authority of As Suddi, and Abdun on the authority of Qatadah.

And Ibn Abi Hatim issued it on the authority of Ibn Luhai-ah from Abu Zubayr from Jabir, who said: “The following verse “And do not say to those who greet you …”. (Surah An-Nisa aya 94) was revealed concerning Mirdas, and he was a good martyr.”

And it was narrated by Ibn Mandah from Juz-in bin Hadrajan, who said: “My brother Migdad went to meet the Prophet as a messenger from Yemen. It so happened that he met the messenger of the Prophet. So he said: “I am a believer”. But they did not accept him, so they killed him. The news reached my ears, so I went to the Prophet SAW. then the verse was revealed: O you who believe, if you go out to fight in the cause of Allah, then investigate first.

” (Surah An-Nisa verse 94) So the Prophet SAW. gave me the diat of my brother”.

The words of Allah SWT:

“Not equal are those who sit …”. (Surah An-Nisa verse 95) Narrated by Bukhari from Al-Barra’ he said: “When the verse was revealed: “Those who sit among the believers are not equal” (Surat An-Nisa verse 95) the Prophet said: “Call so-and-so!” So he came with ink, board and hambal, and the Prophet said: “Write: Those who sit among the believers and those who strive in the cause of Allah are not equal”, and the Prophet left and did not take Ibn Ummi Maktum with him, so he said: “I am disabled, O Messenger of Allah”. So the verse was revealed instead of that: “Not equal are those who sit who have no excuse among the believers …”. (Surat An-Nisa verse 95)

And narrated by Bukhari and others from the hadith of Zaid bin Sabit, Tabrani from Zaid bin Argam and Ibn Hibban from Fultan bin Asim similar to that.

It was also narrated by Turmuzi similarly from Ibn Abbas, where it is mentioned that ‘Abd Allah b. Jahsh and Ibn Ummi Maktum said: “We are blind people”. I have mentioned their hadiths in Turjumanul Qur’an.

Ibn Jarir has also narrated similar mursal traditions from many other sources.

Allah Almighty says:

“Verily, those for whom the angels pass away …”. (Surat An-Nisa verse 97)

It was narrated by Bukhari from Ibn Abbas that some Muslims went with the polytheists to get a reward from them in the face of the Messenger of Allah SAW. -So either an arrow was shot that hit one of them and killed him, or he was hit and killed: So Allah revealed, “Verily, those whom the angels pass over in a state of wrongdoing against themselves … until the end of their lives”, (Surah An-Nisa verse 97).

Also narrated by Ibn Mardawaih, not even forgetting to mention some names in his narration, namely Qais bin Walid bin Mugirah, Abu Qais bin Fakihah bin Mugirah, Walid bin Utbah bin Rabi’ah, Amar bin Umayah bin Sufyan and Ali bin Umayah bin Khalaf, then he told them that they went to the battlefield of Badr. And when they saw the small number of Muslims, their hearts were filled with doubt, they said: “Apparently they were deceived by their religion”. And their ri. wayat ended with death – killed in the battle of Badr.

Ibn Abi Hatim added to these names Haris bin Zam’ah bin Aswad and ‘As bin Munabbih bin Hajjaj.

And it was narrated by Tabrani from Ibn Abbas, who said: “There was a people in Mecca who had converted to Islam. When the Messenger of Allah (SAW) migrated, they were afraid and objected to moving. So Allah revealed: “Verily, those whom the angels pass over in a state of oppression against themselves … until His words “except those who are oppressed”. (Surat An-Nisa verses 97-98)

Ibn Munzir and Ibn Jarir also narrated from Ibn Abbas, who said: “There was a group in Mecca who had converted to Islam, but they concealed their Islam. So at the time of the battle of Badr, they were forced out by the polytheists and joined them until some of them met with an accident. The Muslims said: “They were actually Muslims, but they were forced by the enemy”, so they asked forgiveness for them. Then the verse was revealed: “Those for whom the angels died … until the end of the verse. (Surah An-Nisa verse 97) They wrote the verse down and sent it to the Muslims who were still in Mecca with the note that there was no forgiveness for them. The people in Mecca left and went to Medina, but the polytheists overtook them and threatened them, so they returned. So the verse was revealed: “Among men there are those who say: We believe in Allah, and when he is harmed in the way of Allah, he considers the slander of men as the punishment of Allah” (Surah Al ‘Ankabut verse 10). The Muslims wrote this verse down and sent it to Mecca, where they mourned, and then the verse was revealed: “Then surely your Lord is the protector of those who emigrated after they had received the fitnah … until the end of the verse”. (Surah An Nahl verse 110). They also transmitted this verse to Mecca and on hearing it the Muslims in Mecca set out again for Hijrah. But the polytheists overtook them, and in the end those who had gone were saved, and those who had not met their deaths.

And Ibn Jarir also narrated something similar to this from many jurists.

Allah SWT said:

“And whoever goes out of his house …”. (Surat An-Nisa verse 100)

It was narrated by Ibn Abi Hatim and Abu Ya’la with a good chain of transmission from Ibn Abbas, who said: “Damrah ibn Jundub left his house to emigrate. He said to his family: “Take me and get me out of this polytheistic land to the Messenger of Allah (SAW).” It so happened that on the way, before meeting the Messenger of Allah, he died. Then the revelation came down: “Whoever goes out of his house with the intention of migrating … until the end of the verse”. (Surat An-Nisa verse 100)

Ibn Abi Hatim narrated from Sa’id ibn Jubayr from Abu Damrah Ar-Rizgi who was in Mecca at the time: “When the verse was revealed: “except the weak, whether men or women or children who are unable to make an effort” (Surat An-Nisa verse 98), then he said: “I am capable and I have the means”, then he made preparations to meet the Prophet. But at Tan’im he met his death. So this verse was revealed: “And whoever goes out of his house with the intention of emigrating to Allah and His Messenger … until the end of the verse”. (Surat An-Nisa verse 100)

Ibn Jarir also narrated this from several sources, namely from Sa’rd ibn Jubayr, Ikrimah, Qatadah, As-Suddi, Dahhak and others. In some of them it is mentioned Damrah b. ‘Ais or ‘Ais b. Damrah and in others, Jundub b. Damrah Al-Junda’i or Ad-Damri. Others mention a man from Banu Ad-Damrah, a man from Khuza’ah, a man from Banu Lais, from Banu Kinanah and another from Banu Bakr.

It was also narrated by Sa’d in At-Tabagat from Yazid b. Abdjllah b. Qist that Junda’ b. Damrah Ad-Damri was in Mecca and then fell ill. So he said to his sons: “Get me out of this Mecca, its anxiety is killing me”. They replied: “Where to?” So he gestured with his hand to Medina, meaning to emigrate. Then they took him out. When he reached the spring of Bani Gaffar, he died. So Allah revealed “Whoever goes out of his house with the intention of migrating … until the end of the verse”. (Surat An-Nisa verse 100)

It was also narrated by Ibn Abi Hatim, Ibn Mandah and Barudi from among the Companions from Hisham bin Urwah from his father that Zubayr bin Awwam said: “Khalid bin Haram emigrated to Habsyi, it so happened that on the way he was bitten by a snake until he died. So the verse was revealed: “And whoever goes out of his house with the intention of migrating … Until the end of the verse”. (Surat An-Nisa verse 100)

In Al-Maqazi’s book, which was quoted by Al-Umawi from Abdul Malik bin Umair, he said: “When Aksam bin Saifi heard of the Prophet’s migration, he intended to meet him. But his people objected to calling him, so Aksam said: “Find someone who will bring a message from me to him, and who will bring it back to me”. Thus two messengers appeared, and came to the Prophet (pbuh). they said: “We are messengers from Aksam bin Saifi who wish to ask you, who are you, what duty or office do you hold, and what are you carrying?” He replied: “I am Muhammad bin Abdullah, and my duty is to be a servant of Allah and His messenger”. Then he recited the verse which means: “Verily, Allah enjoins justice and good deeds … until the end of the verse”. (Surah An-Nahl verse 90). The two messengers returned to Aksam and told him what they had heard. Aksam said: “Where are my people! It turns out that this man enjoins noble character and forbids evil character. So in this matter you should be the head or leader, and not the tail or mere appendage”. Then he mounted his camel to go to Madinah, but on the way his death came”. So it was revealed here: “And whoever goes out of his house with the intention of migrating … until the end of the verse”. (Surat AnNisa verse 100). This hadith is mursal and its isnad is weak. Hatim narrated in Al-Muammarain from two reports from Ibn ‘Abbas that he was asked about this verse. He replied: “It was revealed about Aksam ibn Saifi”. Then someone asked him: “Then where is Laisi?” He replied: “It was at a time before Lagi, and it can be general news and it can be specific”.

Allah SWT said:

“If you are traveling on the earth, then there is nothing wrong with roughing up your prayers …”. (Surat An-Nisa verse 101)

It was narrated by Ibn Jarir from ‘Ali, who said: “A people from Banu Najjar asked the Messenger of Allah (SAW): “O Messenger of Allah, we are traveling on the earth, so how can we pray?” So Allah revealed: “If you are traveling on the earth, then there is nothing wrong with roughing up your prayers” (Surah AnNisa verse 101). After that the revelation was interrupted. Then a year after that the Prophet went to war, and performed the Lohor prayer. So the polytheists said: “Muhammad and his companions have given their backs to you, why don’t you attack them?” One answered: “They have another back like that behind them.” So Allah revealed between two prayers: “if you fear being harassed by the disbelievers” (Surat An-Nisa verses 101-102). This is how the prayer of khauf was revealed.

It was narrated by Ahmad and Hakim, who considered it authentic, and by Baihagi in Ad-Dala-il from Ibn Iyasy Az-Zaqi, who said: We were with the Messenger of Allah (peace and blessings of Allah be upon him) in Usfan, when we were stopped by polytheists led by Khalid bin Walid. They happened to be between us and the qiblah. So the Prophet performed the Lohor prayer with us. They said: “They will be confused, if we succeed in attacking their vanguard”. Then they also said: “Now comes their time of prayer, which they love more than their children and themselves”, so Gabriel descended with these verses between the Lohor and Asr prayers: “And when you are among them, and you wish to pray with them … until the end of the verse”. (Surat An-Nisa verse 102)

And narrated by Turmuzi as such from Abu Hurairah and by Ibn Jarir as such from Jabir bin Abdillah and from Ibn Abbas.

Allah SWT said:

“There is nothing wrong with you laying down your weapons, if you are distressed by rain or …”. (Surah An-Nisa verse 102) It was narrated by Bukhari from Ibn Abbas, who said: “The verse was revealed: “If you are troubled by rain or you are in pain” (Surah An-Nisa verse 102) regarding Abdurrahman bin Auf who was injured. Allah SWT said: “Indeed We have sent down the Book to you with the truth …”. (Surat An-Nisa verse 105)

“Narrated by Hakim and Turmuzi and others from Qatadah bin Numan, who said: “There was a family among us called Banu Abirag whose names were Bisyr, Bashir and Mubasysyir. Bashir was a hypocrite, uttering verses of reproach against the companions of the Apostle, which became a mockery to some Arabs. They said: “So-and-so said so…”, both in the days of jahiliyyah and in the days of Islam, this Abirag family was poor and destitute. At that time, the only food that people had in Medina was wheat and dates. So my uncle Rifa’ah bin Zaid bought a basket of these foodstuffs from Darmak and put them in his coffee shop where he also kept his weapons, armor and sword. Apparently a thief had broken into the shop from the bottom and taken the food and weapons. In the morning, Rifa’ah’s uncle came to see me, saying: “Nephew, we were assaulted last night. Our shop was broken into by thieves who took our food and weapons”. We investigated and asked around the neighborhood. Someone said: “We saw the Banu Abiraq lighting a fire last night, and we think the target was of course the food of these gentlemen”.

When we asked, the Children of Abiraq said: “By Allah, who else could it be but Lubaid bin Sahl”, who we thought was a good man and a Muslim. When Lubaid heard this, he grabbed his sword and said: “Who stole? By Allah, these people must face my sword, or else they will have to explain who actually committed the theft!” They said: “Be patient, it is not you!” So we continued our investigation until we had no doubt that the Banu Abirag were the culprits. My uncle said to me: “My nephew, why don’t you come to the Messenger of Allah and tell him about this?” So I came, saying: “There was a family in our neighborhood that was rude and mistreated my uncle. They broke into his shop and stole his foodstuffs and weapons. So we hope that our weapons will be returned, and about the food, let it be, we do not need it” replied the Messenger of Allah (SAW): “Let us investigate first”.

Hearing this the Banu Abiraq went to a man from among themselves named Asir bin Urwah and discussed the matter with him. Then the people of the village gathered and met the Messenger of Allah SAW. they said: “O Messenger of Allah, Qatadah bin Nu’man and his uncle, accused our Muslim family and good people of stealing without any real information and evidence.

Qatadah said: “I went to the Messenger of Allah (SAW) and he said to me: “Is it true that you have accused a good family known to be pious and Muslim of theft without any evidence or information?” Hearing that I went back to my uncle and told him about it. So my uncle said: “Allah is the only one to whom we turn for help”. Not long after that a verse from the Quran was revealed: “Verily, We have sent down the Book to you with the truth, that you may judge men by what Allah has revealed to you, and do not be advocates for the treacherous ones – meaning the Banu Abirag – and seek forgiveness from Allah – meaning for what you said to Qatadah … up to “the Great”.

So after the revelation of the Qur’an, the Messenger of Allah took the sword and returned it to Rifa’ah while Bashir joined the polytheists and stayed in the house of Sulafah bint Sa’d. So Allah revealed: “Whoever opposes the Messenger after the truth has become clear to him … up to His words: “then indeed he has gone far astray” (Surah An-Nisa verses 115-116). Hakim said that this hadith is sahih according to Muslim’s commentary.

It was reported by Ibn Sa’d in At-Tabaqat from Mahmud bin Lubaid who said: “Bashir b. Haris broke into a gu dang of Rifa’ah b. Zaid, the uncle of Qatadah b. Nu’man by cutting a hole in it from the back, then took food and two pieces of armor with his tools. Qatadah came to the Prophet and told him the news until Bashir was called by the Prophet and questioned. He denied and accused Lubaid bin Sahl of doing so. Lubaid was a prominent person and had a position in the village. So the Qur’an was revealed to disprove Bashir and clear Lubaid: “Verily We have sent down the Book to you with the truth, that you may judge men by what Allah has revealed to you … until the end of the verse”. (Surat An-Nisa verse 105)

And when Al-Guran was revealed concerning Bashir and the news reached his ears, he fled to Mecca in a state of apostasy and stayed in the house of Sulafah bint Sa’ad. There he vilified the Prophet (SAW) and the Muslims, until the verse was revealed about him “And whoever opposes the Messenger … until the end of the verse” (Surah An-Nisa verse 115). He was denounced by Hasan bin Sabit until he returned. And this event took place in the month of Rabi’ in the year 4 AH.

Allah SWT said:

“Thus it is not according to your imagination …”. (Surat An-Nisa verse 123)

It was narrated by Ibn Abi Hatim from Ibn Abbas, who said: “The Jews and Christians said: “None but us will enter Paradise”, and the Quraysh said: “We will not be resurrected”, so Allah revealed: “This is not according to your imaginations, nor is it according to the imaginations of the People of the Book”.

Ibn Jarir reported from Masrug that he said: “The Christians and the Muslims boast about each other. The former said: “We are superior to you”, and the second said: “Even we are more honorable”. So Allah revealed: “This is not according to your imagination, nor is it according to the imagination of the People of the Book”. (Surat AnNisa verse 123)

Qatadah, Dahak, AsSuddi and Abu Salih narrated something similar, and the words read: “The followers of the religions boast about themselves against each other”. And according to one version: “A group of Jews and a group of Christians and a group of Muslims were sitting around, so the first said “we are more noble”, the second said “we are more noble”, so this verse was revealed”.

It was also narrated from Masruq that he said: “When the verse was revealed: “This is not according to your imagination and the imagination of the People of the Book”, the People of the Book said: “We and you are the same”, then the verse was revealed: “And whoever does righteous deeds, whether male or female, while he believes….” (Surah An-Nisa verse 124).

Allah SWT said:

“And they ask you for a fatwa about women…”. (Surat An. Nisa verse 127)

Narrated by Bukhari from Aisha regarding this verse, she said: “There was a man who had an orphan girl for whom he was guardian and heir, and she had been brought into partnership with him in his property, up to the dates. He does not want to marry her, nor does he want to marry her off to another man, for fear that he will bring her into partnership with him in his property, until he stops her.”

Ibn Abi Hatim narrated from As-Suddi that Jabir had a female cousin who was not beautiful. But she had property that she inherited from her father. Jabir did not want to marry her nor did he marry her. Jabir did not want to win her and did not marry her for fear that her wealth would be taken away by her husband. Then he asked the Prophet about it and this verse was revealed.

Allah SWT said:

“And if a woman fears from her husband nusyuz …”. (Surat An-Nisa verse 128)

Narrated by Abu Daud and Hakim from Aisha, she said: “Saudah (one of the Prophet’s wives) was worried about being divorced by the Messenger of Allah SAV. when she was old. So she said: “The day -meaning my turn for Aisha. So Allah revealed: “And if a woman fears from her husband nusyuz …”. (Surat An-Nisa verse 128)

And narrated similar to this by Turmuzi from Ibn Abbas.

Sa’id bin Mansur reported from Sa’id bin Musayyab that the daughter of Muhammad bin Maslamah became the wife of Rafi’ bin Khudajj. Apparently there was something that he did not like about her, perhaps because of her advanced age or something else, so he wanted to divorce her. So he said: “Do not divorce me, and rotate me as you please”. So Allah revealed: “And if a woman fears from her husband nusyuz … Until the end of the verse”. (Surat An-Nisa verse 128)

This Hadīth also has an authentic witness, which was reported by Hakim on the authority of Ibn Musayyab from Rafi’ ibn Khudajj.

It was narrated by Hakim from ‘A’ishah, who said: “The verse “and peace is better” was revealed concerning a man who had a wife who had borne him several children. He intended to divorce her, but she persuaded him not to divorce her by not giving him a turn.

Ibn Jarir reported Sa’id ibn Jubayr as saying: “When the verse was revealed: “If a wife fears from her husband nusyuz or indifference”, a woman came to her husband, saying: “I want a share of your maintenance”. Before that she had willingly left him, but she had not divorced him nor had he come to her. So Allah revealed: “And man is by nature a miser”. (Surat An-Nisa verse 128)

Allah SWT said:

“O you who believe, be ye truly the upholders of justice …”. (Surat An-Nisa verse 135)

It was narrated by Ibn Abi Hatim from As-Suddi, who said: “When this verse was revealed to the Prophet SAW. came to him two men to complain, one rich and the other poor. Actually the Prophet SAW. was on the side of the poor, because in his opinion the poor could not possibly mistreat the rich. But Allah is not willing, unless the Prophet stands fairly between the rich and the poor.

Allah said:

“Allah does not like bad speech …”. (Surat An-Nisa verse 148)

Hannad Ibnus Sirriy has presented a narration in AzZuhd from Mujahid. He said that the verse: “Allah does not like bad speech (spoken) frankly except by the wronged…”. Until the end of verse 148″, was revealed in connection with the case of a man who lived in Madinah. He had a guest in his house, but he did not treat him well until the guest left. Then the guest praised the man for what he had received from him, so this verse was revealed to allow him to praise the man for the treatment he had received from him.

Allah SWT said:

“The People of the Book ask you…”. (Surat An-Nisa verse 153)

Ibn Jarir (At-Tabari, pent.) has presented a narration (which he received) from Muhammad ibn Kab Al-Qurazi who has related, that a group of people from among the Jews came to the Messenger of Allah (SAW). Then they said: “Verily, Prophet Moses came to us with tablets from Allah, so bring us tablets from Allah so that we may believe in you”. Then Allah revealed the verse: “The People of the Book ask you …. until He says: with a great lie (ziha)” (An-Nisa verses 153-156). One of them stood on his knees and said: “Allah has not revealed anything to you or to Moses, Jesus and others”. Then Allah revealed the verse: “And they did not honor Allah with proper respect … until the end of the verse” (Al-An’am Yyat 91).

Allah Almighty said:

“Indeed We have given you revelation …”. (An-Nisa verse 163)

Ibn Ishaq has narrated from Ibn Abbas r.a. who said that Adi ibn Zaid said: “We have never known that Allah has revealed anything to anyone after Moses”. Then Allah revealed the verse: “They will not acknowledge that which was sent down to you – but Allah acknowledges the Qur’an which He sent down to you” (An-Nisa verse 166).

Ibn Ishaq has narrated a tradition from Ibn Abbas, that a group of Jews came to visit the Messenger of Allah (SAW), and the Messenger of Allah (SAW) said to them: “Verily I have known that you all know I am the messenger of Allah”. They replied: “We do not know that”, then Allah SWT. revealed the verse: “They will not acknowledge that which was sent down to you – but Allah acknowledges the Qur’an which He sent down to you … until the end of the verse. (An-Nisa verse 166).

Allah SWT said:

“They ask you for a fatwa -about kolalah-.

Say:

“Allah gives you a fatwa on kalalah …”. (An-Nisa verse 176)

Imam Nasa-i has narrated a tradition on the authority of Abu Az-Zubair from Jabir r.a. who said: “I was suffering from an illness when suddenly the Messenger of Allah (SAW) came to visit me. Then I said to him: “O Messenger of Allah, I bequeath one-third of my wealth to my sisters’. The Messenger of Allah replied: ‘Very good’. I said: “How about half of my wealth?” He replied: “Very good”. After that he left, but soon came back to see me and said: “I have a premonition that you will not die in your illness this time. Allah SWT has revealed – or He has explained – the share of your sisters, which is two-thirds”.

Jabir after that incident used to say, that the verse: “They ask you for a fatwa (about kalalah). Say: ‘Allah gives you a fatwa on kalalah ….” (An-Nisa verse 176), was revealed in connection with my case.

Al-Hafiz ibn Hajar said: “This story of Jabir is different from the one mentioned at the beginning of this Surah”.

Ibn Mardawaih has related a hadith from ‘Umar r.a., that ‘Umar r.a. once asked the Prophet about how to divide the inheritance of kalalah (a person who dies leaving heirs consisting of brothers and sisters). Then Allah SWT. revealed the verse: “They ask you for a fatwa (about kalalah). Say: “Allah gives you a fatwa on kalalah … until the end of the verse” (An-Nisa verse 176).

A Warning

If you think deeply about the background to the revelation of the verse yyat of this Surah (Surat An-Nisa), which we have explained at length, then you have indirectly found a refutation of those who say that this Surah is Makkiyyah.

ASBABUN NUZUL SURAT AL-MAIDAH

 In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT said:

“Do not transgress the signs of Allah …” (Surah Al-Maidah verse 2).

Ibn Jarir has related a hadith from Ikrimah who said that Al-Hatam ibn Hindun Al-Bakari came to Madinah with his caravan of foodstuffs. Then he sold it, then he entered Medina to meet the Prophet (peace be upon him) after which he pledged allegiance to him and converted to Islam. When he left to go home, the Prophet looked at him from behind, then he said to the people who were around him: “Verily, he has come to me with a disobedient face, and he has departed from me with a treacherous step”.

When Al-Bakari reached Yamamah, he again apostatized from Islam. Then in the month of Zul Qa’dah he went out with his caravan with the aim of Mecca. When the companions of the Prophet heard the news about him, a group of the Prophet’s companions from among the Muhajirin and the Ansar prepared to go out of Medina to intercept those who were in his caravan. Then Allah SWT. revealed the verse: “O you who believe, do not violate the symbols of Allah….” (Surah Al-Maidah verse 2), then the Companions abandoned their intention (in honor of the month of Hajj – pent.) This similar hadith has also been stated by AsSuddi.

Allah Almighty says:

“And do not let it induce you to do wrong to them …” (Surah al-Maidah 2).

Ibn Abu Hatim has narrated from Zaid ibn Aslam who said that the Prophet and his companions were at Hudaibiyah when the polytheists prevented them from entering the Temple Mount. This event was very hard on them: then there were polytheists from the Eastern part of the Arabian Peninsula passing by for the purpose of performing Umrah. The companions of the Prophet said: “Let us prevent them as they prevented our companions”. Then Allah SWT. revealed the verse: “Do not let it drive you to do wrong to them….” (Surat Al-Maidah verse 2).

Allah SWT said:

“Forbidden to you (to eat) carrion ….” (Surah Al-Maidah verse 3)

Ibn Mandah narrated in As-Sahabah from Abdullah ibn Jabalah ibn Hibban ibn Hajar from his father, then from his grandfather named Hibban. His grandfather said: “We were with the Messenger of Allah (SAW), and I was lighting a fire under a pot that contained carrion meat, then the verse that forbids eating carrion meat was revealed, so I immediately spilled the pot”.

Allah Almighty says:

“They ask you: ‘What is permissible for them? …. (Surat Al-Maidah verses 4-5)

At-Tabrani, Al-Hakim, Al-Baihaqi and others have narrated a hadith from Abu Rafi’ who has told, that one day the Angel Gabriel came to the Prophet SAW. The Archangel Gabriel asked the Prophet for permission, so the Prophet invited the Archangel Gabriel to enter, but the Archangel Gabriel hesitated and then he pulled his turban. Finally the Prophet went out to meet him who was still at the door, the Prophet said to him: “I have allowed you to enter”, Archangel Gabriel replied: “Indeed you are right, but we would never, ever enter a house where there are gambai and dogs”. Then the Companions examined the situation in their house, suddenly in some of their houses there was a puppy. Then the Prophet ordered Abu Rafi: “Do not let the dog be in Medina unless you kill it”. The Companions then came to him and asked: “What is permissible for us from this creature that you told us to kill?” Then the verse was revealed: “They ask you: What is lawful for them?” (Surah Al-Maidah verses 4-5).

Ibn Jarir has narrated from Ikrimah, that the Messenger of Allah (SAW) sent Abu Rafi’ to kill dogs until he reached Awali. Then entered Asim ibnu Adi, Sa’ad ibnu Hasmah and Uwaimir ibnu sa’idah, they asked the Prophet: “O Apostle, what is permissible for us?” then the verse was revealed: “They ask you, “What is lawful for them’ …. ” (Surat Al-Maidah verses 4-5)

And it has been narrated from Muhammad ibn Ka’ab Al-Qurazi who said: “When the Prophet ordered the dogs of Madinah to be killed, the Companions asked: “O Messenger of Allah, what is permissible for us from these creatures”, then this verse was revealed”.

And it has been narrated from the path of Ash-Shafi’bi, that Adi ibnu Hatim AtTai has narrated, that a man came to the Messenger of Allah (SAW) and asked about the hunting of dogs. The man did not get an answer from him so this verse was revealed: “You teach him according to what Allah has taught you …” (Surah Al-Maidah verse 4).

Ibn Abu Hatim has narrated from Sa’id ibn Zubair that Adi ibn Hatim and Zaid ibn Muhalhal, both from the Tayy tribe, asked the Messenger of Allah. They said: “O Messenger of Allah, we are a people who used to hunt with dogs and eagles, and indeed the hunting dogs of the Zuraiz family can catch wild cows, donkeys, and deer, while Allah has forbidden carrion, so what game carcasses are permissible for us?” Then the verse was revealed: “They ask you: ‘What is lawful for them? Say: ‘Allowed to you is that which is good. ….” (Surat Al-Maidah verses 4-5)

Allah SWT said:

“O you who believe, when you go to pray….” (Surah Al-Maidah verses 6-10)

Imam Bukhari has narrated on the authority of Amr ibnul Haris from Abdurrahman ibnul Qasim from his father and from Siti Aisha who said: “My necklace had fallen in the desert, while at that time we had entered the area of Medina. Then the Messenger of Allah (peace and blessings of Allah be upon him) stopped his vehicle and dismounted, after which he put his head on my lap and slept. The Companion Abu Bakr came to me, then he hit me hard and said: “You have detained many people because of your necklace”. Then after that incident the Prophet woke up, and the time for Fajr prayer had entered, the Prophet looked for water (for ablution) but he did not find it, then the verse was revealed: “O you who believe, when you go to pray … . . . until He says: so that you may be grateful” (Surah Al-Maidah verse 6). And Usaid ibn Hudair said: “Allah has blessed the people because of your family, Abu Bakr.”

And Imam Tabrani has narrated on the authority of Ibad ibn Abdullah ibnuz Zubair from Siti Aisha r.a. who said: “After the incident of the loss of my necklace had passed, and after the people’s gossip about the story of Al-Ifk (false story) had passed. I went out with the Messenger of Allah (pbuh) in another of his battles, and my necklace fell down a second time so that people were prevented from traveling because they were looking for my necklace. Then Abu Bakr (Siti Aisha’s father – pent.) said to me: “O my youngest child, in every journey you are always a burden and a source of misfortune for the people. After that Allah revealed the verse about the concession of tayammum. Then Abu Bakr said to me: “Indeed you are a blessed woman”.

Warning

First: Imam Bukhari has narrated this Hadīth from the source of Amr ibn Haris, in which it is explained that the verse of tayammum that has been narrated by others than Imam Bukhari is the verse of Surah Al-Maidah. However, most of the narrators of the hadith say: “Then the verse about tayammum was revealed”, but they did not specify the verse. And Ibn Abdil Barr said: “The narration in this regard is Mu’addalah, and I cannot find a way to judge it. For we do not know for certain which of the two verses ‘Aa’ishah was referring to.” But Ibn Battal said that it was a verse from Surah An-Nisa. He argued that the verse in Surah al-Maidah is a verse about ablution, whereas the verse in Surah al-Nisa does not mention ablution at all, so this verse in Surah al-Nisa is specifically a verse about tayammum. Al-Wahidi himself mentioned this hadith in his book Asbabun Nuzul when he mentioned the background to the revelation of this verse of Surah An-Nisa. There is no doubt that Imam Bukhari’s view that this verse is from Surah al-Maidah is correct. This is because the narration given by Imam Bukhari is accompanied by an explanation of its route as mentioned above.

Second: This Hadith shows that ablution was obligatory for them before the revelation of this verse. Hence, the revelation of this verse is considered to be a major event, given that it contains an explanation of the permissibility of purification without water, as well as the incident that Abu Bakr had committed against ‘Aa’ishah. Both of these events were major events.

Ibn Abdil Barr said, “It is understood by all the troops who participated in the war that the Prophet (peace and blessings of Allah be upon him) has not prayed since he was commanded to do so except with ablution, and no one doubts this except the stubborn.” He went on to say that the Prophet (peace and blessings of Allah be upon him) did not pray without ablution. Ibn Abdil Barr went on to say that “The wisdom in the revelation of the verse on ablution is that its practice comes first so that its obligation is recited through the revelation of the verse.” Other than Ibn ‘Abdil Barr, it is possible that the beginning of the verse on ablution was revealed first, together with the fard of ablution, and then the rest of the verse was revealed, which deals with tayammum, as in the story of this verse.

In my opinion (author of this book/Imam Suyuti-, pent.): “The first opinion is the most correct opinion, because in fact the fard of ablution was at the same time as the fard of prayer, namely in Mecca, while this verse (Al-Maidah) is Madaniyah”.

Allah SWT said:

“O you who believe, remember the favors that Allah has bestowed upon you….” (Surah al-Maidah verses 11-14).

Ibn Jarir has narrated this Hadīth from Ikrimah and Yazid ibn Abu Ziyad, and the wording is his. It is narrated that when the Prophet went out accompanied by Abu Bakr, Umar, Usman, Ali, Talhah, and Abdurrahman ibn Auf, they came to Ka’ab ibn Asyraf and the Jews of Banu Nadir. The Prophet (pbuh) asked them about the religion for which he was responsible. Then they said: “Well, please sit down first, we will entertain you then we will grant what you ask”. Then the Prophet sat down, but Hayy ibn Akhtab said to his companions: “Now you have never seen the Prophet closer than this time, well, now throw him by you with a stone and kill him by you, then you will not see evil for ever. Then they took a large stone to throw at him, but Allah paralyzed their hands so that they could not lift the stone until the Angel Gabriel came and took the Prophet from that place. After that the verse was revealed: “O you who believe, remember the favor that Allah bestowed upon you, when a people intended to extend their hands to you….” (Surah Al-Maidah verse 11).

Similar hadiths have been reported on the authority of Abdullah ibn Abi Bakr, Asim ibn Umair ibn Qatadah, Mujahid, Abdullah ibn Kasir, and Abu Malik.

It has also been narrated from Qatadah who said, a report came to us, that this verse was revealed when the Messenger of Allah (SAW) was in a date palm garden during his seventh war. Then Bani Sa’labah and Bani Muharib who had long intended to kill the Prophet SAW. immediately sent a Bedouin. That person was told to kill the Prophet SAW. while he was sleeping in one of the houses. When the man reached the Prophet, he immediately took his sword and said: “Who prevented me from you?” The Prophet replied: “Only Allah can”. Then the sword fell from his hand, but the Prophet did not reply.

Abu Nu’aim has related a tradition in his book Dalailun Nubuwwah (Miracles of Prophethood) from the narration of Al-Hasan from Jabir ibn ‘Abd Allah that there was a man from among the Banu

Muharib known as GhauraS ibnul Haris, said to his people: “I will kill Muhammad for your sake”. Then he came to the Messenger of Allah (SAW) who was sitting at that time while his sword was in his lap. Then Ghauras asked: “O Muhammad, look at your sword!” The Prophet replied: “Yes”. He took the sword and drew it and immediately brandished it with the intention of striking the Prophet (PBUH) but Allah (SWT) thwarted his intention. Ghauras said: “O Muhammad, do you not fear me?” The Prophet replied: “No”. Ghauras again asked: “Do you not fear me while the sword is in my hand?” The Prophet replied: “Allah will not prevent me from killing you”. Then Ghauras sheathed the sword and gave it to the Prophet, and this verse was revealed.

Allah SWT said:

“O People of the Book, verily there has come to you Our messenger….” (Surat Al-Maidah verses 15-16).

Ibn Jarir has presented a tradition from Ikrimah who has said, that one day the Prophet SAW. was visited by Jews who asked him about the issue of stoning (for adulterers – pent). The Prophet replied: “Who among you is the most knowledgeable (about the Torah)?” They pointed to Ibn Suria, and the Prophet asked him to tell them about the contents of the Torah that had been revealed to Prophet Moses a.s. and about the covenants that had been imposed on them, so he trembled visibly. Then Ibhu Suria said: “When the punishment of one hundred lashes and the shaving of the head did not abate the adultery that was increasing among us, Allah sent down the punishment of stoning”. After this incident the verse was revealed: “O People of the Book, verily there has come to you our messenger … to the right path” (Surat Al-Maidah verses 15-16).

Allah SWT says:

“The Jews and Christians say: …” (Surat Al Maidah verses 18-32).

Ibn Ishaq has narrated from Ibn Abbas who said, that te. had come to the Messenger of Allah. But ibnu Qusay, Majr ibnu Umar and Shash ibnu Ady. They spoke to the Prophet and the Prophet replied to their conversation, then the Prophet invited them to worship Allah and frightened them with His punishment and retribution in the future. But they replied: “O Muhammad, do not frighten us, by Allah, we are the children of Allah and the lovers of Him”. Him”. Their words were the same as those of the Christians. Finally, Allah sent down a revelation regarding their words, namely the verse : “The Jews and the Christians say: …” (Surat Al-Maidah verses 18-32).

Ibn Ishaq has also narrated, that the Messenger of Allah invited the Jews to convert to Islam but they refused. Then Muy’az ibn Jabal and Sa’ad ibn Ubadah said to them: “O Jews, fear Allah, by Allah, surely you know that he (the Prophet) is the Messenger of Allah. Indeed it was you who told us about him before he was sent and it was you who told us about his distinctive features”. Then Rafi’ ibn Huraimalah and Wahb ibn Yahuza replied: “We never said that to you. Allah will not send down the Book after Moses, nor will He send after him a messenger of glad tidings and a warner”. Then Allah revealed this verse to the People of the Book: “There has come to you our messenger who explains to you….” (Surat Al-Maidah verses 15-32).

Allah SWT said:

“Verily the vengeance of those who fight against Allah and His messenger …..” (Surah Al-Maidah verses 33-37)

Ibn Jarir has related a hadith from Yazid ibn Abi Hubaib, that Abdul Malik ibn Marwan once sent a letter to Anas ibn Malik asking him about this verse, which says: “Verily, the vengeance of those who fight against Allah and His messenger…. ” (Surat Al-Maidah verses 33-37).

Anas replied in his letter that this verse was revealed in connection with the incident committed by the Arniyyin. They apostatized from Islam and killed camel herders, then took their camels as booty until the end of the hadith.

Ibn Jarir has also reported a similar hadith, just as Abdurrazak has reported a similar hadith on the authority of Abu Hurairah (r.a).

Allah Almighty says:

“The man who steals and the woman who steals ….. ” (Surat Al-Maidah verses 38-40)

Imam Ahmad and others have presented a tradition from Abdullah ibn Amr, that at the time of the Prophet (PBUH) a woman stole, then her right hand was cut off. Then he asked the Prophet: “O Messenger of Allah, is the door of repentance still open for me?” Allah revealed the verse: “So whoever repents (among the thieves) after committing the crime and corrects himself….” (Surah Al-Maidah verses 39-40)

Allah SWT said:

“O Messenger, do not be grieved by those who hasten (to show) their disbelief …” (Surat Al-Maidah verses 41-48).

Imam Ahmad and Imam Abu Daud have narrated from Abdullah ibn Abbas who said: “This verse was revealed in connection with two groups of Jews who were at war with each other, so that one of them won over the other. The incident took place during the pre-Islamic era, and a treaty was made that whoever the victorious party killed from among the defeated party, the compensation would be fifty wasaqs, and whoever the victorious party killed from among the defeated party, the compensation would be fifty wasaqs. And whoever was killed by the losers from among the winners, the blood money was one hundred wasaqs. This situation continued until the time of the Prophet Muhammad. At the time of the Prophet there was a person from among the losing group killed someone from the winning group. Then the winning group immediately sent someone to the losing group to ask for a hundred wasag. But the defeated group said: “Has such a thing ever happened to two tribes whose religion, nationality and country are one, that the blood money of one of them is half the blood money of the other? We used to give it to you because of your mistreatment of us and our fear of you and to preserve unity because we feared becoming scattered. But now, after the coming of Muhammad, we will no longer give it to you”. This almost led the two groups to a battle, but finally they agreed to bring this case to the Prophet Muhammad, so that he would resolve the dispute between the two groups. Then they sent some people from among the hypocrites to test his wisdom. Then Allah revealed the verse: “O Messenger, do not be grieved by those who hasten (to show) their disbelief….” (Surah Al-Maidah verses 41-48).

Imam Ahmad narrated a hadith as well as Imam Muslim and besides them both there is also from the path of Al-Barra Ibn Azib. He said: “One day there passed before the Prophet (SAW) a group of Jews who were smeared with charcoal and flogged. Then the Prophet SAW, called them, and said to them: “Do you find in your books the hadd of adultery” They replied: ‘Yes’. Then he called the most pious among them and said to him: “I ask you in the name of Allah, Who revealed the Torah to Moses a.s., do you find in your book the punishment for adultery?” The pious man replied: “By Allah, it is not so. Had you not advised me to tell you the truth, I would not have told you. In fact you can find the punishment of stoning for adultery in our book. But after there were many adulterers among our honorable people, we abolished the punishment. And when a weak person from among us did it, we enforced the hadd punishment upon him”. Then we said to them: Now come all of you with us, so that we may determine together what we can enforce for the honorable and for the weak. Finally we agreed to fix the punishment of charcoal and scourging for the adulterer, whether he is an honorable person or a lowly person. After that the Prophet said: “O Allah, surely I am the first to revive Your commandments after they (the People of the Book) died. Then he ordered him to be stoned”. After that, the verse was revealed: “O Apostle, do not be grieved by those who hasten (to show) their disbelief….” (Surah Al-Maidah verse 41), until He said: “If you are given this (which they have changed), then accept it …” (Surat Al-Maidah verse 41). They said: “Come ye all to Muhammad, if he gives you a fatwa for the punishment of burning with charcoal and the punishment of flogging (for adulterers), then follow his will by you. And if he gives you a fatwa that you should enforce the punishment of stoning, then be careful. The above verse continues to be related to the verses that follow until He says: “Whoever does not judge according to what Allah has revealed, then they are the wrongdoers” (Surah al-Maidah verse 45).

Al-Humaidi in his Musnad has presented a hadith on the authority of Jabir ibn Abdullah who said that a man from among the people of Fadak committed adultery, so the people of Fadak wrote to the Jews of Medina to ask Muhammad about the ruling on adultery. If Muhammad commands the punishment of flogging, then take that decision, and if he commands you to stone the culprit, then do not take that decision. Then the Jews of Medina asked the Prophet about the punishment, the story of which has been mentioned earlier. Finally the Prophet ordered that he be stoned. After that, the verse was revealed: “And judge between them according to what Allah has sent down…” (Surah AlMaidah verse 49).

Imam Baihagi in his book Ad-Dala-il presents a similar hadith from the tradition of Abu Hurairah r.a.

The words of Allah SWT:

“And judge between them according to what Allah has sent down” (Surah al-Maidah verse 49).

Ibn Ishaq has narrated from Ibn Abbas who said, that Ka’ab ibn Usaid, Abdullah ibn Suria, and Shash ibn Qais said: “Take us with you to Muhammad, perhaps we can slander his religion”. Then they came to him and asked him: “O Muhammad, surely you know that we are priests of the Jews and are among their noble ones and chiefs. And we feel sure that if we follow you, we will be following the Jews. They do not contradict us, it’s just that between us and our people there is a dispute, therefore we leave the decision to you, we let you judge between us, then we want to believe in you “. But the Prophet refused their invitation, then the verse was revealed: “And judge between them according to what Allah has sent down… until He says: for those who are certain” (Surah AlMaidah verses 49-50).

Allah SWT said:

“O you who believe, do not take …” (Surat Al-Maidah verse 51) Ibn Ishaq, Ibn Jarir, Ibn Abu Hatim, and Imam Al-Baihagi have presented a tradition from Ubadah ibnus Samit who said: “When I was fighting the Banu Qainuga’ suddenly ‘Abdullah ibn Ubay ibn Salul tended to side with them and stood on their side”. After that Ubadah ibnus Samit went to the Messenger of Allah (SAW) to declare his purification to Allah and His Messenger from the agreement he had made with the Banu Qainuga’. He was one of the Banu Auf ibn Khazraj. He had made a covenant with them, similar to what Abdullah ibn Ubay ibn Salul had done with them (the Banu Qainuga’). Finally, Abdullah ibn Ubay invited them to enter into treaties with the disbelievers and did not take sides with them. Furthermore, Ibn Ishaq said that this verse was revealed in connection with the incident of Ubadah ibn Samit and Abdul. lah ibn Ubay, where Allah said: “O you who believe, do not take the Jews and Christians as your guardians …” (Su. rat Al-Maidah verses 51-54)

The words of Allah SWT:

“Indeed, your only helper is Allah …” (Surah Al-Maidah verse 55).

Imam Tabrani has presented a hadith in his book Al-Awsat through a sanad in which there are many majhul (unknown) narrators from Ammar ibn Yasir who narrated that one day a beggar came to Ali ibn Abu Talib, while Ali was bowing in his sunnat prayer. He took off his ring and gave it to the beggar. Then the verse was revealed: “Verily your helpers are Allah, His Messenger and the believers….” (Surah Al-Maidah verses 55-56). However, this Hadīth has many shahids (witnesses) that corroborate it. Abdurrazag said: “Narrated to us Abdul Wahhab ibn Mujahid from his father from Ibn ‘Abbas concerning His words: “Verily your helpers are Allah and His Messenger …” (Surah Al-Maidah verse 55). That this verse was revealed in connection with the incident experienced by Ali ibn Abu Talib.

Ibn Mardawaih has narrated it from another route from Ibn Abbas with the same meaning.

A similar tradition has also been reported from ‘Ali directly.

Ibn Jarir has narrated from Mujahid and Ibn Abi Hatim from Salamah Ibn Kuhail a similar tradition: all of them are witnesses who reinforce each other.

Allah says:

“O you who believe, do not take as your guardians those who make a mockery of your religion….” (Surah Al-Maidah verses 57-63).

Abusy Shaykh and Ibn Hibban have narrated from Ibn Abbas who said, that Rifa’ah ibn Zaid ibn Tabut and Suwaid ibnul Haris had manifested their Islam, but later both became hypocrites. And it was mentioned that there was a man from among the Muslims, who was very intimate with them. Then Allah revealed the verse: “O you who believe, do not take as your guardians those who make your religion a mockery ….. until He says: Allah knows better what they conceal” (Surah Al-Maidah verses 57-61). In connection with the revelation of this verse Ibn Abbas narrated, that a group of Jews came to the Prophet SAW. among whom were Abu Yasir ibnu Akhtab, Nafi ibnu Abi Nafi’, and Gazi ibnu Umar. They asked the Prophet about the messengers he believed in, to which he replied: “I believe in Allah and what was revealed to Abraham, Ishmael, Ishaq, Ya’qub, and their children, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them and we only submit and obey Him”. When the Prophet (SAW) spoke about the Prophet Jesus, they immediately denied the prophethood of Jesus, saying: “We do not believe in Jesus nor in those who believe in him”. After that Allah revealed a verse about them, namely His words: “Say: “O People of the Book, do you consider us wrong …?” (Surat Al-Maidah verse 59).

The words of Allah SWT:

“The Jews say …” (Surat Al-Maidah verses 64-66).

Imam Tabrani has narrated from Ibn Abbas who said that a Jewish man said to the Prophet SAW: “Verily your Lord is stingy and unwilling to give”. The man was known as An-Nabbasy ibn Qais: then Allah revealed His words: “The Jews say: “Allah’s hands are shackled…” (Surat Al-Ma’idah verses 64-66).

Abusy Shaykh has quoted another narration from Ibn Abbas, who also said that this verse means: The Jews say: “The hands of Allah are bound ….” (Surat al-Maidah verses 64-66) was revealed as a rebuttal to what Fanhas, the Jewish leader of Banu Qainuga’, said.

Allah SWT said:

“O Messenger, convey what has been sent down to you …” (Surat Al-Maidah verse 67).

Abusy Shaykh has narrated from Al-Hasan, that the Messenger of Allah (SAW) said: “Verily, Allah has sent me to carry His message, and this has made me feel difficult. And I knew that people would disbelieve me. So Allah gave me an ultimatum: either I deliver it or He will punish me. Then Allah revealed the verse: O Messenger, convey what has been sent down to you from your Lord…’ (Surah Al-Maidah verse 67).

Ibn Abi Hatim has quoted Mujahid as saying that when this verse was revealed, He said: “O Messenger, convey what has been sent down to you from your Lord. ….” (Surat Al-MaIdah verse 67), the Prophet said: “O my Lord, what should I do while I am alone and they are many people who are around me”. Then the verse was revealed: “And if you do not, do (what is My command, means) you do not disable His message / mandate” (Surah Al-Maidah verse 67).

Al-Hakim and At-Turmuzi have presented a hadith from Sit: Aisha r.a. Siti Aisha has said: “It is said that the Prophet (SAW) was always under close guard, so the verse was revealed: “Allah guards you from people” (Surah Al-Maidah verse 67). Then he, SAW. came out to reveal himself from inside the Qubbah mosque as he said. ru: ‘O people, depart, all of you, surely Allah has taken care of me’. When he said this hadith, that night was the night of my marriage (with him)”.

Imam Tabrani has narrated from Abu Sa’id Al-Khudri that the Prophet’s uncle Abbas r.a. was among those who guarded him. When the verse was revealed: “Allah protects you from people” (Surah Al-Maidah verse 67), then he left his guard duty.

Imam Tabrani also relates from Ismah ibn Malik Al-Khutami who has narrated that one night we were guarding the Messenger of Allah (SAW), then on that same night the verse was revealed: “Allah guards you from people” (Surah Al-Maidah verse 67), after which the guarding of him (SAW) was eliminated.

Ibn Hibban has narrated in his Sahih from Abu Hurairah r.a. Abu Hurairah said, that when we were on a journey with the Messenger of Allah (SAW), we gave him the biggest and most shady tree for his shelter. Then one day he took shelter under a tree and hung his sword on it. Suddenly a man came and took his sword, and the man said: “O Muhammad, who can prevent me from you?” The Messenger of Allah (SAW) replied: “Only Allah can prevent you from me. Now put down your sword!” The man did as he was told and put down his sword. Se: it happened then the verse was revealed: “Allah preserves you from people” (Surah Al-Maidah verse 67):

Ibn Abu Hatim and Ibn Mardawaih have related a report from Jabir ibn Abdullah. Jabir ibnu Abdullah said, that when the Prophet (SAW) fought with Banu Ammar, he rested at a place called Zatur Raqi’ under a tallest date tree When he was sitting resting on the edge of a well and lowered his feet into it, then Al-Waris, a man from Banu Najjar said: “Indeed I am going to kill Muhammad”, Then his companions asked: “How will you kill Muhammad?” He answered: “I will say to him: ‘Give me your sword, if he gives me his sword I will kill him’.” Then ja came to him and said: “O Muhammad, give me your sword, I will kiss it”. The Prophet (SAW) handed him his sword, but Al-Waris’ hand suddenly trembled. Then he said to him: “It seems that Allah has prevented what you intended”. After that Allah SWT. revealed the verse: “O Messenger, convey what has been sent down to you….” (Surat Al-Maidah verse 67).

And among the strangest, in connection with the tradition that explains the background to the revelation of this verse, is a tradition presented by Ibn Mardawaih and Imam Tabrani from Ibn Abbas. It is stated that Ibn Abbas said: “It is said that the Messenger of Allah (SAW) was always closely guarded, and Abu Talib always sent some men from Banu Hashim to guard him every day. So this verse was revealed, which says: “Allah preserves you from people” (Surah Al-Maidah verse 67). Then Abu Talib intended to send men to guard him, but the Prophet said: “O uncle, Allah has protected me from the jinn and humans.

Ibn Mardawaih relates this Hadith from Jabir ibn Abdullah whose meaning is the same as the above Hadith. Based on the meaning of the two traditions above, it can be concluded that this verse is Makkiyah, whereas according to the strong opinion (in reality) it is the opposite, namely Madaniyyah.

Allah Almighty says:

“Say: O People of the Book, you are not regarded as having the slightest religion….” (Surah Al-Maidah verses 68-82).

Ibn Jarir and Ibn Abi Hatim have narrated from Ibn Abbas who said: “Rafi’, Salam ibn Misykum, and Malik ibnus Saif came to the Prophet and they said: O Muhammad, do you not claim that you are a follower of the religion of Abraham and that you believe in the Book which is with us?” The Prophet (SAW) replied: “Yes, but you have made up innovations and denied what is contained in it (the Book), then you explained it to mankind”. But they replied: We are only practicing what is in our hands (the Book), and indeed we are on the path of guidance and truth.” After that Allah revealed the verse: “O People of the Book, you have no religion at all. …” (Surat Al-Maidah verses 68-82)

Allah SWT said:

“And indeed you find the closest in friendship..” (Surah Al-Maidah verses 82-86)

Ibn Abi Hatim has presented a tradition through Sa’id Ibn Musayyab and Abu Bakr Ibn Abdur Rahman and Urwah Ibn Zubair. They narrated that the Messenger of Allah once sent Amr ibn Umayyah Ad-Damari with a letter from him addressed to King Negus. Amr finally came to the presence of King Negus:, the king brought the letter of the Messenger of Allah SAW. Then the king called Jafar ibnu Abu Talib and those who migrated with him, and the king also sent to call his monks and priests. After everyone was gathered the king ordered Ja’far ibnu Abu Talib to read something to them. Ja’far then recited Surah Maryam in front of them, and they all believed in the Qur’an. As they heard the recitation of Surah Maryam, tears came to their eyes: these were the people whom Allah had intended with regard to this verse, which says: “And indeed you find the closest in friendship….” up to His words: so record us with those who bear witness (to the truth of the Qur’ān and the prophethood of Muhammad SAW) (Surah Al-Maidah verses 82-83).

Ibn Abi Hatim has narrated a hadith from Sa’id ibn Jubair who has said that the King of Negus once sent a delegation of thirty of his chosen companions to the Messenger of Allah. Then the Messenger of Allah recited to them Surah Yasin: they cried listening to the recitation of the Surah, then this verse was revealed regarding their attitude.

Imam Nasa-i has related a tradition from ‘Abd Allah ibn Zubayr who has said that this verse was revealed regarding King Negus and his closest companions. That is, those who, when they heard what was revealed to the messenger, would shed tears.

Imam Tabrani has presented a similar tradition from the route of Ibn ‘Abbas, and his tradition is even simpler than the one above.

Allah Almighty says:

“O you who believe, do not forbid what is good….” (Surah Al-Maidah verses 87-89).

Imam Turmuzi and others have narrated a tradition from Ibn Abbas, that a man came to the Prophet (PBUH), and the man asked: “O Messenger of Allah, indeed I am when I eat meat, immediately increased lust for women and lust controls me, therefore I forbid meat for myself”. After that, the verse was revealed: “O you who believe, do not forbid that which is good which Allah has made lawful for you” (Surah al-Maidah verses 87-89).

Ibn Jarir has presented a hadith on the authority of Al-Aufi from Ibn Abbas, that some men from among the Companions, among whom was Usman ibn Maz’un, determined to forbid themselves from women and meat. Then they took sharp knives to cut off their testicles (castrate themselves) so that they would no longer be exposed to lust, so that they could concentrate themselves only on worship. Before they carried out their intention the above verse was revealed.

Similar Mursal traditions have been reported by Ikrimah, Abu Qilabah, Mujahid, Abu Malik An Nakha’i, As-Suddi, and others. In the narration of As-Suddi it is mentioned that they consisted of ten companions, among whom was Ibn Maq’un from ‘Ali ibn Abu Talib. It was narrated by Ikrimah that among them were Ibn Maz’un, ‘Ali ibn Abu Talib, Ibn Mas’ud, Al Migdad ibn al Aswad and Salim, the slave whom Abu Huzaifah had freed. Mujahid narrated that among them were Ibn Maz’un and ‘Abdullah ibn ‘Umar.

Ibn Asakir has reported a hadith in his Tarikh from As-Suddis Sagir from Al-Kalbi from Abu Salih from Ibn Abbas. Ibn Abbas said that this verse was revealed in connection with a group of Companions who included Abu Bakr, ‘Umar, ‘Ali, Ibn Mas’ud, ‘Uthman ibn Maz’un, Al-Miqdad ibn al Aswad, and Salim the former slave of Abu Huzaifah. They had agreed to castrate themselves, to keep away from their wives, to eat no more meat and nothing fatty: to eat nothing but the staple foods (mutih), to wear coarse clothing, and they were determined to wander the earth like monks. Before they had fulfilled their intention, this verse was revealed.

Ibn Abi Hatim has related a tradition from Zayd ibn Aslam that ‘Abd Allah ibn Rawahah had a visitor from his family while he was with the Prophet. When Abdullah returned to his house, he found that his family had not fed his guest because they were waiting for his arrival. Seeing this he said to his wife: “You have withheld my guest (not feeding him), indeed that food is forbidden to me”. And his wife replied: “Indeed it is forbidden for me”. And the guest said: “Indeed, that food is forbidden to me”. After seeing this, Abdullah ibn Rawahah put his hand on the food and said: “Eat all of you in the name of Allah”. After that Abdullah ibn Rawahah went to see the Prophet (peace be upon him), and he told him what he and his family and guests had just experienced. Then Allah revealed His words: “O you who believe, do not forbid that which is good which Allah has made lawful for you …” (Surat Al-Maidah verses 87-89).

Allah SWT said:

“O you who believe, verily (drinking) khamr ….. (Surah Al-Maidah verses 90-99)

Imam Ahmad has narrated a hadith from the Companion Abu Hurairah r.a, he has said that when the Messenger of Allah SAW. arrived in Medina the people were accustomed to drinking alcohol and playing gambling games. Then they asked him about these two actions: after that the verse was revealed: “They asked you about wine and gambling …..” (Surat Al-Baqarah verse 219). But the people said: “Allah has not forbidden it, but He has said that it is only a grave sin”. They continued to drink alcohol, so one day one of the Muhajirin prayed the evening prayer as the imam of his companions, but he recited the Qur’an incorrectly because he was drunk. After this incident, Allah revealed a verse prohibiting alcohol that was more severe than the original, namely His words: “O you who believe, do not approach prayer while you are drunk, so that you understand what you are saying …” (Surat An-Nisa verse 43). Then the verse prohibiting alcohol was revealed, which is much harsher than before, namely His words: “O you who believe, indeed (drinking), wine, gambling …… up to His words: so stop (from doing those things)” (Surat Al-Maidah verses 90-91). Only after the revelation of this verse did they say: “O our Lord, now we have stopped”. And there were those who asked: “O Messenger of Allah, what about those who died in the cause of Allah and those who fought in the cause of Allah, then died in their beds, while they used to drink alcohol and used to gamble? And Allah has categorized these deeds as the work of the devil”. Then Allah SWT. revealed the verse: “There is no sin on those who believe and do righteous deeds for eating the food they used to eat …” (Surat Al-Maidah verse 93).

Imam Nasa-i and Imam Baihagi have narrated a tradition from Ibn Abbas. The Companion Ibn Abbas had said: “Indeed, the verse on the inhibition of alcohol was revealed in connection with an incident that happened to two tribes of the Ansar who were fond of drinking alcohol. On one day they drank alcohol to the point of drunkenness, and when the drunkenness began to overcome them, some of them played tricks on others. And when they came to their senses, one of them saw his marks on his face, head, and beard. Then he said: ‘This must have been done by so-and-so my brother’. They were brothers, in their hearts there was no envy or enmity between them. Then the man said: “By Allah, if so-and-so had compassion and love for me, he would not have done this to me”. Finally, after this incident, envy began to creep into their chests, so Allah SWT. revealed this verse: “O you who believe, verily (drinking) wine and gambling …” (Surat Al-Maidah verse 90). Then there were people from among the mutakallifin (those who imposed themselves) who said: ‘Alcohol is abominable, it is in the stomach of so-and-so who died in Uhud'” Then Allah SWT. revealed the verse: “There is no sin for those who believe and do righteous deeds …..” (Surat Al-Maidah verse 93) Allah SWT said: “Say: “Do not compare bad with good …….” (Surat AlMaidah verse 100) Al-Wahidi and Al-Asbahani have presented a hadith from the Companion Jabir in the book of At-Targib, that when the Prophet SAW. said the verse of prohibition of alcohol, suddenly a baduwi (villager) stood up and asked: “I am a merchant and this is my merchandise, I have gained wealth from my trade. Then will it benefit me if I use it to obey Allah SWT?” The Prophet replied: “Verily Allah will not accept (charity) except only that which is good (halal)”. Shortly thereafter Allah confirmed the words of His prophet through His words: “Say: “The bad is not equal to the good….” (Surat Al-Maidah verse 100) The Word of Allah SWT: “O you who believe, do not question (your prophet)…” (Surat Al-Maidah verses 101-105) Imam Bukhari has narrated a hadith from the companion Anas ibnu Malik, who said: “When the Prophet SAW. was speaking in one of his sermons, suddenly a man asked: Who is my father”, then this verse was revealed, which says Allah SWT: “O you who believe, do not ask (of your prophet) things which would be explained to you…” (Surah Al-Maidah verses 101-105) | Imam Bukhari has also narrated from Ibn Abbas who once told, that there was once a group of people who often asked the Prophet SAW. in a mocking tone. One of them asked: “Who is my father?” and someone who lost his camel asked: “Where is my camel?” Then Allah revealed this verse regarding their attitude, saying: “O you who believe, do not ask your prophets about things that would be explained to you…” (Surah Al-Maidah, verses 101-105) Ibn Jarir also relates a similar tradition from the route of Abu Hurairah.

Imam Ahmad, Imam Turmuzi, and Imam Hakim have related a tradition from Ah kuw4aa narrating that when the verse was revealed: “The performance of worship is man’s duty towards Allah” (Surah Ah linran verse 97). The Companions asked: “O Messenger of Allah, is it every year? The Prophet did not answer: they asked again: “O Messenger of Allah, is it for every year?” The Prophet replied: “No, if I say: Yes’, then it becomes obligatory”. Then Allah SWT. revealed the verse: “Do not ask (of your prophet) things which, if explained to you, would trouble you …” (Surah Al-Maidah verses 101-105).

Ibn Jarir relates a similar tradition from Abu Hurairah, Abu Umamah and Ibn Abbas. Al-Hafiz ibn Hajar said that it is possible that this verse was revealed in connection with these two events, but the tradition of Ibn ‘Abbas in this case has a more authentic chain of transmission.

The word of Allah: SWT.:

“O you who believe, bear witness among yourselves …” (Surah Al. Maidah verses 106-108).

Imam Turmuzi has narrated a hadith which he rated as da’if and from others as well such as Ibn Abbas and Tamim Ad-Dari, in connection with this verse, which says: “O you who believe, bear witness among yourselves when one of you faces death…” (Surah AlMaidah verse 106). Tamim Ad-Dari has said: “All people were not involved in the matter revealed by the above verse, except only myself and Adi ibnu Bada”. Tamim Ad-Dari and Adi ibnu Bada’ were two Christians, both of whom used to travel to the Levant before the time of Islam. One day they traveled to the Levant on a trade mission, and a former slave from the Banu Sahm, known as Badail ibnu Abi Maryam, joined them, also carrying merchandise in the form of a gold goblet. On the way Badil became very ill, so he made a will to his two companions that they should convey his wealth to his heirs. Tamim continues his story: “When Badil died, we took his trophy and sold it for a thousand dirhams. Then we divided the proceeds between myself and Adi ibn Bada’. When it reached his family, we gave them all that we had from Badil’s estate. But they felt that they had lost their gold goblet: So we said to them: Badil left us none of this and gave us none of this.” After I became a Muslim, I felt that I was being chased by the sin of this deed. Finally I decided to go to his family and I told them the true story, and paid them five hundred dirhams. Then I told them that the other half was still in the hands of my friend. They brought my friend to the Messenger of Allah. The Prophet asked for the evidence, but they could not bring it. Then he SAW. ordered them to swear it and the man was willing to swear. After that Allah SWT, revealed the verse: “O you who believe, testimony among you … until His Word: “The oath will be returned (to the heirs) after they have sworn.” (Surat Al-Maidah verses 106-108). But Amr ibn al-As and another man stood up to refute his oath. In the end, the five hundred dirhams were recovered from the hands of Adi ibn Bada’, who had denied the oath. Attention:

Az-Zahabi has established that the Tamim involved in the background of the revelation of this verse is not Tamim ad-Dari, but probably Mugatil ibn Hibban. Al-Hafiz ibn Hajar further said that it would not be a good idea to explicitly state the name of the person mentioned in this hadith as Ad-Dari.

ASBABUN NUZUL OF SURAH AL-AN’AM

In the name of Allah, the Most Gracious, the Most Merciful, Allah says: “Say: “Who has stronger testimony?” (Surat AlAn’am verses 19-25).

Ibn Ishaq and Ibn Jarir have related through the route of Sa’id or Ikrimah from Ibn Abbas who said, that An-Nahham ibn Zaid, Qarrum ibn Ka’b and Bahri ibn Amr said: “O Muhammad, we do not know that there is a god besides Allah”. The Prophet replied: “There is no god but Allah, that is how I was sent and that is what I am calling to”. Then Allah Almighty sent down a revelation regarding their words, which is His words: “Say ‘Who has the stronger testimony….” (Surat Al-An’am verse 19).

Allah SWT said:

“They forbid (others) to listen to the Qur’an and they themselves abstain from it.” (Surat Al-An’am verses 26-32)

Al-Hakim has narrated, as well as others through Ibn Abbas who has said, that this verse was revealed with regard to Abu Talib, because he always prevented the polytheists from harming the Messenger of Allah (SAW), but he himself stayed away from what he brought. Ibn Abi Hatim has quoted Sa’id ibn Abi Hilal as saying that this verse was revealed in regard to the Prophet’s uncles, of whom there were ten: they were the ones who opposed the Prophet most openly, and they were also the ones who opposed him most secretly.

Allah SWT said:

“Surely We know that what they say makes you grieve….” (Surat Al-An’am verses 33-51).

Imam Turmuzi and Imam Hakim have narrated through Ali, that Abu Jahal once said to the Prophet: “Verily we do not deny you, but we only deny what you say”. Then Allah SWT. revealed His words: “They do not disbelieve you, but those who are unjust deny the verses of Allah” (Surah Al-An’am verse 33).

Allah SWT said:

“And do not drive away …..” (Surat Al-An’am verses 52-64) Ibn Hibban and Al-Hakim have narrated through Sa’ad ibnu Abu Waqqas who has said, that this verse was revealed with regard to six people, namely myself, Abdullah ibnu Mas’ud and four others. They (the polytheists) said to the Messenger of Allah: “Expel them (i.e. the followers of the Prophet) because we feel ashamed to be your followers like them”. Finally, the Prophet was almost affected by their request, but before it happened, Allah SWT. revealed His words: “And do not drive away those who call upon God: his … up to His words: Does not Allah know better those who are grateful to Him” (Surah Al-An’am verses 52-53).

Imam Ahmad, Imam Tabrani and Ibn Abi Hatim have narrated through Ibn Mas’ud r.a. who has said, that there was a group of Quraysh people met the Messenger of Allah (SAW), who was then with Khabbab Ibnul Art, Suhaib, Bilal and Ammar. Then they said: “O Muhammad, do you like them, and are they the ones who have been blessed by Allah among us? If you had driven them away we would have followed you”. Then Allah sent down His revelation regarding them, saying: “And warn with what is revealed to those who fear the gathering of God … until He says: so that the way of the sinners may be made clear” (Surah Al-An’am verses 51-55).

And Ibn Jarir has narrated through Ikrimah who said that Atabah ibn Rabi’ah, Shibah ibn Rabi’ah, Mut’im ibn ‘Adi and Al-Hars ibn Naufal and the leaders of the tribe of Abdu Manaf from among the disbelievers came to Abu Talib. Then they said to him: “If your brother’s son had sent away these slaves, we would have revered him and obeyed him among us, and he would have been closer to us, and we would have followed him”. Then Abu Talib conveyed their request to the Prophet, ‘Umar Ibn Khattab proposed: “What if you do what they ask, then let us see what they will want”. But then Allah revealed His words: “And warn with what is revealed to those who will be gathered … up to His words: Does Allah not know better those who are grateful (to Him) (Surah AlAn’am verses 51-53). Those referred to were Bilal, Ammar ibnu Yasir, Salim the former slave of Ibn Huzaifah, Saleh the former slave of Usaid, Ibn Mas’ud, AlMigdad ibnu Abdullah, Wagid ibnu Abdullah Al-Hanzali and poor people like them. Finally Umar went to the Prophet (PBUH) and apologized for his words. After that His words were revealed: “When there come to you those who believe in Our verses” (Surah Al-An’am verse 54).

Ibn Jarir, Ibn Abi Hatim and others have narrated through Khabbab who said that Al-Agra’ ibn Habis and Uyainah ibn Hisn came to the Prophet and found him with Suhaib, Bilal, Ammar and Khabbab, sitting in the company of a group of weak believers. When they saw these people around the Prophet, they insulted the weak companions of the Prophet. Then they went to the Prophet in private and said: “We want you to make a separate assembly for us, surely you know our position among the Arabs. Because the Arab envoys often come to you: we feel embarrassed when the Arab envoys come, they see us with the slaves. Therefore, we ask that when we come to you, please send them away from your side, and when we have finished meeting with you, then we invite you to sit with them again if you wish”. The Prophet replied: “Yes”. Then after that this verse was revealed, which says: “Do not drive away those who call upon their Lord….” (Surah Al-An’am verse 52). Then Allah SWT. mentioned about Al-Aqra’ and his friend through His words: : “And thus have We tested some of them (the rich) with some of them (the poor) ……” (Surat Al-An’am verse 53). And it is mentioned that the Messenger of Allah (SAW) used to sit with us, when he intended to leave, he would stand up and leave us still sitting. After that the words of Allah were revealed: “And be patient with those who call upon their Lord” (Surat Al-Kahf verse 28). Ibn Kasir said: “This Hadīth is a garib Hadīth, because it is a Makkiyah verse, and Al-Agra’ and Uyaynah did not enter Islam until after one year had passed since the Hijrah”.

Al-Faryabi and Ibn Abi Hatim have narrated through Mahan who said that one day people came to the Prophet. Then they said: “We have committed great sins”, but the Prophet did not answer their question. Then Allah revealed His words: “When those who believe in Our verses come to you …..” (Surah Al-An’am verse 54).

Allah’s Word:

“Say: “He is the one who is in charge …..” (Surat Al-An’am verses 65-81) Ibn Abi Hatim has related through Zaid ibn Aslam who has said, that when this verse was revealed, namely His words: “Say: It is He who has the power to send punishment upon you, from above you..” (Surat Al-An’am verse 65), the Messenger of Allah (SAW) said: “Do not return to kufr after me, where some of you beat the necks of others with swords”. Then the Companions said: “Have we not testified that there is no god but Allah, and that you are His messenger?” While some people said: “It will not happen that some of us will strike others while we are both Muslims”. Then the verse was revealed: “See how We bring forth the signs of Our greatness one after another that they may understand. And your people deny it (the punishment) when it is true. Say: “I am not the one entrusted with your affairs”. For every message (brought by messengers) there is a time, and then you will know”. (Surat Al-An’am verses 65-67)

Allah SWT said:

“Those who believe …..” (Surat Al-An’am verses 82-90)

Ibn Abi Hatim has narrated through Ubaidullah ibn Zahrin from Bakr ibn Sawwadah who said, that there was a man from among the enemy who had attacked the Muslims, then he killed one of them. Then he attacked them again and killed another one of them. Then he attacked them again and killed one of them. After that he asked: “Is Islam beneficial for me after all that?” The Messenger of Allah (SAW) replied: “Yes”. Then the man rebuked his horse and attacked his companions, until he killed one, then another, and finally he himself was killed. Bakr ibn Sawwadah continued to say: “The Companions were of the opinion that this verse was revealed in connection with the story of the man, saying: “Those who believe and do not confuse their faith with injustice (shirk)” (Surah Al-An’am verse 82).

The words of Allah SWT:

“And they do not honor Allah …” (Surat Al-An’am verse 21).

Ibn Abi Hatim has narrated through Sa’id ibn Jubair who said, that there was a Jewish man known as Malik ibnus Saif, disputed with the Prophet SAW. Then the Prophet said to him: “I ask you for the sake of the One who revealed the Torah to Moses, do you find in the Torah that Allah SWT. hates fat priests – while the man was a fat Jewish priest -“. Finally, the Jewish man became angry, saying: “Allah has never revealed anything to man”. Then the companions said: “How wretched you are, did He not send anything down to Moses?” Then Allah revealed His words: “And they did not honor Allah with proper honor…. ” (Surat Al-An’am verse 91). This Hadith is Mursal.

Ibn Jarir has also presented a similar tradition through the route of Ikrimah, and another tradition has been mentioned in Surah An-Nisa.

Ibn Jarir has quoted Ibn Abu Talhah from Ibn ‘Abbas who said that the Jews used to say: “By Allah, Allah has not sent down any book from the heavens”, then the above verse was revealed.

Allah SWT said:

“And who is more unjust?” (Surah Al-An’am, verse 93).

Ibn Jarir has narrated through Ikrimah in connection with the words of Allah: “And who is more unjust than the one who makes up lies against Allah, or who says: “It has been revealed to me, whereas nothing has been revealed to him” (Surah Al-An’am verse 93). Ikrimah said that this verse was revealed in connection with Musaylima and the one who said: “I have also been given revelation as Allah has revealed”. Then Ikrimah continued saying: “This verse was revealed in connection with Abdullah ibnu sa’ad ibnu Abu Sarh, who was the Prophet’s secretary. Once he was told to write by the Prophet (peace be upon him) the words ‘Azizun Hakim’ (Mighty and Wise), but he wrote ‘Gafurun Rahim’ (Forgiving and Merciful). Then the letter he wrote was read (and he was reprimanded), but he replied: “Yes, it is the same”. Soon he disbelieved again and joined the Quraysh.

And it has also been narrated through As-Suddi the same hadith but with an addition to it, viz: Abdullah ibn Sa’d ibn Sarh said: “If Muhammad has been given a revelation then indeed I have been given a revelation as well. And if Allah has sent down revelation to him, then I have also been sent down revelation like what Allah has sent down. Muhammad said Sami’an ‘Aliman (All-Hearing, All-Knowing), so I say ‘Aliman Hakiman (All-Knowing, All-Wise)”.

Allah SWT said:

“And indeed you came to Us alone …” (Surat Al-An’am verses 94-107).

Ibn Jarir and others have reported through Ikrimah who said, that An-Nadr ibnul Haris said: “Lata and ‘Uzza will surely intercede for me”, then this verse was revealed, which says: “And indeed you come to Us individually … Until His words: that they are allies of God among you” (Surah Al-An’am verse 94).

The words of Allah SWT:

“And cuss not …..” (Surat Al-An’am verse 108) Abdurrazzag has said, that Mu’ammar has narrated to us through Qatadah. Qatadah told us that the Muslims used to curse the idols of the disbelievers, and the disbelievers cursed Allah back, so Allah revealed His words: “And do not curse the idols they worship besides Allah….” (Surah Al-An’am verse 108).

Allah SWT said:

“They swear …..” (Surat Al-An’am verses 109-117)

Ibn Jarir has narrated through Muhammad ibn Ka’ab Al-Qurazi who has said, that the Messenger of Allah (SAW), once spoke to the people of Quraysh, then the Quraysh replied: “O Muhammad, you have told us that Moses had a staff that could break rocks (if struck), and that Jesus could bring the dead back to life, and that the people of Samud (Prophet Saleh) had camels. So bring us the verses (miracles) so that we may believe you?” The Messenger of Allah (SAW) replied: “What miracle would you like me to bring to you?” They replied: “You should turn the mountain of Safa into gold for all of us”. The Messenger of Allah, said: “If I can prove it will you believe me”. They replied: “Yes, by Allah”. Then the Prophet SAW. stood up and prayed, then came the angel Gabriel who immediately said: “If you wish it, Mount Safa will become gold. But if after that they still do not want to believe, then I will punish them. And if you will, then leave them alone until those from among them repent”. After that, Allah revealed His words: “They swear by the name of Allah with all earnestness … up to His words: but most of them do not know” (Surat Al-An’am verses 109-111).

The words of Allah SWT:

“So eat …..” (Surat Al-An’am verses 118-121).

Abu Dawud and At-Turmuzi have narrated through Ibn Abbas who has said, that there was a group of people came to the Prophet SAW. then they asked: “O Messenger of Allah, are we only allowed to eat animals that we kill, while we are not allowed to eat animals killed by Allah (dead themselves, pent.)?” Then Allah revealed His words: “So eat those (lawful) animals of which the name of Allah is mentioned when slaughtering them, if you believe in His verses … up to His words: and if you had obeyed them, you would have become polytheists” (Surat Al-An’am verses 118-121).

Abu Dawud and Al-Hakim and others have narrated through Ibn Abbas in connection with the words of Allah SWT: “Verily, the devil whispers to his companions that they may contradict you” (Surah Al-An’am verse 121). Ibn Abbas said that they said: “What Allah slaughters, you shall not eat, and what you slaughter, you may eat”, then after that Allah revealed the above verse.

At-Tabrani and others have quoted Ibn ‘Abbas as saying that when the words of Allah were revealed: “And you shall not eat of those animals of which the name of Allah is not mentioned when slaughtering them” (Sura al-An’am verse 121), the Persians sent a letter to the Quraysh, so that they would contradict Muhammad and say to him: “The animal that you slaughtered yourself with your knife is lawful, while the animal that Allah slaughtered with a golden knife, i.e. died himself, that animal is unlawful”. Then the words of Allah SWT were revealed: “Verily, the devil whispers to his friends that they may contradict you” (Surah Al-An’am verse 121). Ibn Abbas gave his interpretation that what is meant by Satan is the Persians and what is meant by his friends are the Quraysh.

The words of Allah SWT:

“And whether the dead …..” (Surat Al-An’am verse 122) Abusy Shaykh has presented through Ibn Abbas in connection with His words: “And what is the man who was dead and then We revived him..” (Surat Al-An’am verse 122). Ibn ‘Abbas said: “This verse was revealed with regard to ‘Umar and Abu Jahal”.

Ibn Jarir has also presented the same tradition through Ad-Dahhak.

The words of Allah SWT:

“And give him his due on the day of harvest, and do not overdo it.” (Surah Al-An’am verse 141)

Ibn Jarir has narrated through Abul Aliyah who has said: that they (Muslims) gave something from the produce of their plantations except only zakat, after that they then splurged on the rest, then this verse was revealed.

And it has been narrated through Ibn Juraij that this verse was revealed in connection with Sabit Ibn Qais ibn Shimas who cut down his date palms, then he distributed the fruit until the afternoon, after which he no longer had any dates.

ASBABUN NUZUL SURAH AL-A’RAF

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

Allah SWT said:

“O son of Adam, put on your beautiful garments at every entrance to the mosque” (Al-A’raf, 7:31).

Imam Muslim has narrated through Ibn Abbas. Ibn Abbas said: In the Jahiliyyah, a woman circumambulated the Ka’bah naked except for her private parts, which were covered with a piece of cloth. And she said: “On this day part of the body or all of it is visible, the limbs that are visible, I do not make it permissible”. Then the words of Allah (SWT) were revealed: “Wear your beautiful garments at every entrance to the mosque …” (AlA’raf, 7:31), and Allah’s words were also revealed: “Say: Who has forbidden the adornment of Allah …” (Al-A’raf, 7:32-33).

Allah says:

“Do they neglect and think not …” (Al-A’raf, 7:184).

Ibn Abu Hatim and Abusy Shaykh presented a tradition through Qatadah who said: “The narrator of this hadith told us that when the Prophet (PBUH) stood on Safa Hill, he called out to all the tribes of Quraish. Then the Prophet called out to them tribe by tribe: ‘O Banu Fulan and O Banu Fulan’. He warned them of the punishment of Allah and its events. So their spokesman said: “Verily, your friend has gone mad; he kept shouting until the morning. After that the words of Allah were revealed: ‘Did they not think that their friend (Muhammad) was not insane? He (Muhammad) is nothing but a warner and an expounder’ (Al-A’raf, 7: 184)”.

Allah SWT says:

“They ask you about the Day of Resurrection …” (Al-A’raf 7:187).

Ibn Jarir and others have presented a tradition through Ibn Abbas. Ibn Abbas said that Hamil ibn Abu Qusyair and Samuel ibn Zaid said to the Messenger of Allah (SAW): “Tell us when the Day of Judgment will be. If you were really a prophet as you say, would you know when the Hour is?” Then Allah revealed His words: “They ask you about the Day of Resurrection: ‘When will it be? …” (Al-A’raf, 7:187).

Ibn Jarir also relates the same tradition through Gatadah who has said that the tribe of Quraysh, and so on is the same as the previous tradition.

Allah Almighty says:

“And when the Qur’an is recited…” (Al-A’raf, 7: 204).

Ibn Abu Hatim and others have presented a tradition through Abu Hurairah. Abu Hurairah said: “Allah says: ‘And when the Qur’an is recited, then listen carefully, and pay attention quietly’ (Al-A’raf, 7:204), was revealed in connection with raising the voice loudly while praying behind the Prophet.”

Ibn Abu Hatim also relates a similar tradition through Abu Hurairah who has said: “The Companions used to talk while the Qur’an was being recited, so the words of Allah were revealed: ‘And when the Qur’an is recited …’ (Al-A’raf, 7:204)”.

Ibn Jarir also relates another similar tradition through ‘Abdullah Ibn Mugqaffal. Just as he also reported a similar tradition through Ibn Mas’ud.

Ibn Jarir also relates this tradition through Az-Zuhri. Az-Zuhri says that this verse was revealed in connection with a young man from among the companions of the Ansar, it is said that whenever the Messenger of Allah (SAW) recited something from the Qur’an, the young man accompanied the recitation in accordance with him.

Sa’id ibn Mansur in his Sunan says that Abu Misyar told us through Muhammad ibn Ka’ab. Muhammad ibnu Ka’ab said that when the Companions received the Qur’anic lesson from the Messenger of Allah (SAW), they followed what the Messenger of Allah (SAW) said, so this verse was revealed in Surah Al-A’raf, which says: “And when the Qur’an is recited, then listen carefully, and pay attention quietly … ” (Al-A’raf 7:204).

In our opinion, the external meaning of the verse indicates that it was revealed in Madinah.

ASBABUN NUZUL SURAT AL-ANFAL

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

Abu Daud, An-Nasai, Ibn Hibban, and Al-Hakim narrated a hadith through Ibn Abbas r.a. Ibn Abbas r.a. had related that the Prophet said: “Whoever succeeds in killing an infidel, then for him as much ganimah. And whoever succeeds in capturing an infidel, then for him as much ganimah. As for the old troops, then they should remain under the banner of war. And as for the young troops, then they should hasten to the battlefield and gain the ganimah”. So at that time the older troops said to the younger troops: “Include us with you in the share of the ganimah, because we are actually a reserve force for you. If anything were to happen to you, you would surely take refuge with us”. Then they disputed in this matter and complained to the Prophet. So at that time His words were revealed: They ask you about the division of the spoils of war. Say: “The spoils of war belong to Allah and the Messenger …” (Q.S. 8 Al-Anfal, 1).

Imam Ahmad narrated through Sa’d ibn Abu Waqaas who said, “When the Battle of Badr took place, my brother named Umair was killed (martyred), so I avenged his death by killing Sa’id ibnul As, then I took his sword as booty. Then I went to the Prophet (PBUH) with the sword, and the Prophet (PBUH) said: Go and throw the sword into the collection of booty’. Then I returned, while my state at that time no one knew except Allah, because of the killing of my brother. It turned out that the Messenger of Allah (SAW) took the sword of my booty. So when I had gone from his side only a few steps, Surah Al-Anfal was revealed. After that the Prophet said to me: Go and take your sword.”

Abu Daud, Turmuzi, and Nasai have narrated through Sa’d who said: “During the Battle of Badr, I came (to the Messenger of Allah SAW.) carrying a sword of booty, so I said to him: “O Messenger of Allah, Allah has eased the burning grudge in my chest against the polytheists, so give this sword to me. The Messenger of Allah replied: ‘This sword is not mine, nor is it yours’. Then I said: ‘Perhaps this sword will be given to someone who has never been afflicted like me. The Messenger of Allah (SAW) came to me and said: ‘Verily you have asked me for what is not mine, and now that it is mine, you may now take it, is it for you?” Sa’d further related that at that time His words were revealed: “They ask you about the division of the spoils of war ….” (Q.S. 8 Al-Anfal, 1).

Ibn Jabir has related a hadith through Mujahid, that the Companions asked the Prophet about the “khums” (one-fifth of the ganimah) after the other four-fifths had been divided. So His words were revealed: They asked you about the division of the spoils of war …” (Q.S. 8 Al-Anfal, 1).

Allah SWT said:

“As your Lord sent you away …” (Q.S. 8 Al-Anfal, 5).

Ibn Abu Hatim and ibn Murdawaih have presented a hadith through Abu Ayyub Al-Ansari r.a. who has related that when we were in Madinah, the Messenger of Allah (SAW) had received news that Abu Sufyan’s caravan had returned. So the Prophet said to us: “What do you think of the caravan, may Allah make it a ganimah for us and save us”. So we went out and traveled for a day or two. Then the Messenger of Allah said: “What have you seen of their condition?” We said: “O Messenger of Allah, we do not have sufficient strength to fight that people. For indeed we went out only to intercept a trade caravan”. Then at that time Al-Migdad said: “Do not say what the people of Moses said: Go with your Lord and fight, for we are only sitting here waiting”. (Q.S. 5 Al-Maidah, 24)”.

At that time His words were revealed: “As your Lord sent you forth from your homes in righteousness, when indeed some of the believers disliked it.” (Q.S. 8 Al-Anfal, 5).

Ibn Jarir has also presented a similar tradition through ‘Abdullah ibn Abbas r.a.

Allah Almighty says:

“Remember, when you asked for help …” (Q.S. 8 Al-Anfal, 9). Imam Turmuzi has narrated a hadith through ‘Umar ibn Khattab r.a. who has related that when the Prophet saw the number of the polytheists’ army of a thousand people, while his companions numbered only three hundred and ten people or so, the Prophet faced the qibla, then raised his hands and asked his Lord: “O Allah, fulfill what You have promised me. O Allah, if this group of believers is destroyed, You will not be worshipped on earth”. The Prophet always said this prayer while raising his hands and facing the Qiblah, so that his turban fell down imperceptibly. Abu Bakr went to him, picked up his turban and put it back on the Prophet’s shoulders. After that he remained near the Prophet from behind him and said: “O Prophet of God, let it be enough for you to pray to your Lord, for surely He will fulfill what He has promised you”. So at that very moment His words were revealed: “Remember when you sought help from your Lord, and He granted it to you: Surely I will bring reinforcements to you all with a thousand angels coming in succession”. (Q.S. 8 Al-Anfal, 9)”.

Allah SWT says:

“And it is not you who throw …” (Q.S. 8 Al-Anfal, 17).

Imam Hakim has narrated a hadith through Sa’id ibn Musayyab, from his father who has told that during the Battle of Uhud Ubay ibn Khalaf attacked the Prophet. The Companions left him alone, but he was confronted by Mus’ab ibn Umair. Then the Prophet saw Ubay’s ribs from between his armor and shield, so he immediately pierced him with a small spear. Eventually Ubay fell from his horse, but from the Prophet’s stab there was no blood coming out because the blow had only broken one of his ribs. After that Ubay was helped by his friends, while Ubay at that time roared like a cow’s voice because of pain. So his companions said to him: “Why are you unable to continue fighting him, is not your wound only minor?”

Then Sa’id ibnul Musayyab told the other companions about the words of the Messenger of Allah (SAW) who said: “No, it was I who killed Ubay”. Furthermore, the Messenger of Allah SAW. also said: “By the One whose soul is in the grasp of His power, if I had struck the people of Zul Majaz with what is in my hand, they would have all died”. Ubay ibn Khalaf died on the way before reaching Mecca. So at that time His words were revealed: “And it is not you who throw when you throw, but it is Allah who throws …” (Q.S. Al-Anfal, 17).

The above hadith has a valid chain of transmission, but it is garib. Ibn Jarir has presented a hadith through Abdur Rahman tbnu Jubair, that during the Battle of Khaibar the Messenger of Allah (SAW) requested that a drum and arrows be brought to him. Laly Rasulullah SAW. released his arrow towards the fort of Khaibar, the arrow shot quickly into the fort and hit Ibny Abul Hagig to kill him, while at that time Ibny Abul Hagig was in his bed. So after this incident His words were revealed: “And it is not you who throw when you throw …” (Q.S. 8 Al-Anfa, 17).

The above Hadīth has a mursal transmission, but it is garib. According to the popular opinion, this verse was revealed when the Prophet threw a pebble with his hand in the Battle of Badr. Ibn Jarir, Ibn Abu Hatim, and Imam Tabrani have narrated a hadith through Hakim ibn Hizam. Hakim Ibn Hizam narrated, “When the Battle of Badr was raging, we heard the sound of something falling from heaven to earth, the sound was similar to the sound of pebbles falling into a glass. Then the Messenger of Allah (SAW) threw these pebbles at the enemy so that we finally experienced victory and our enemies were defeated. “This event is related to the revelation of the word of Allah: “And it is not you who throw when you throw…” (Q.S. 8 AlAnfal, 17).

Abusy Shaykh has also presented a similar tradition through Jabir and Ibn Abbas r.a. Just as Ibn Jarir has also presented a similar tradition, only this time he has presented it murmurally from this route.

Allah Almighty says:

“If you (polytheists) seek a decision …” (Q.S. 8 AlAnfal, 19).

Al-Hakim has narrated a hadith through Abdullah ibn Sa’labah ibn Sagir who has related that when the two peoples (the believers and the polytheists) met (in the Battle of Badr) Abu Jahal sought a decision through his words: “O Allah, which of us will break the friendship the most and bring forth unknown things, so give him the decision tomorrow (in the Battle of Badr)”. It was revealed that this was a request for a decision, so Allah revealed His words: “If you (the polytheists) seek a decision, then a decision has come to you, until His word: And surely Allah is with those who have faith”. (Q.S. 8 Al-Anfal, 19).

Ibn Abu Hatim has presented a hadith through Atiyah who has related that (in the Battle of Badr) Abu Jahl had said: “O Allah, win over the strongest and noblest of these two groups”. So at that very moment the above verse was revealed.

Allah SWT said:

“O you who believe, betray not Allah …” (Q.S. 8 Al-Anfal, 27).

Sa’id ibn Mansur and others have narrated a hadith through Abdullah ibn Abu Qattad who has related that the following words of Allah SWT. namely: “Do not betray Allah and the Messenger …” (Q.S. 8 Al-Anfal, 27), was revealed in connection with the incident of Abu Lubabah ibn Abdul Munzir. Abu Lubabah was asked by the Jews of Banu Quraizah during the Battle of Quraizah, whose questioner said: “What is meant by this (which Muhammad asked for)?” So Abu Lubabah gestured with his hand as he slit his throat, which means slaughtered (killed). So at that very moment the words of Allah SWT. mentioned above were revealed. After that Abu Lubabah said: “Fortunately I am still alive so that I know that I have betrayed Allah and His Messenger”.

Ibn Jarir and others have narrated a hadith through Jabir ibn Abdullah who has told that Abu Sufyan left Mecca (for the purpose of trading to the country of Sham, pent.). So the Angel Gabriel came to the Prophet and told him: “Abu Sufyan is now in such and such a place”. So the Prophet said: “Verily Abu Sufyan is now in such and such a place, so go out to intercept him and keep your task a secret”. However, there was a man from among the hypocrites who knew of the plan, so he wrote a letter to Abu Sufyan saying: “Indeed Muhammad intends to intercept your caravan, so be careful”. It was then that His words were revealed: “Do not betray Allah and the Messenger …” (Q.S. 8 AlAnfal, 27).

However, the sanad of this hadith is garib jiddan (very strange), and the context needs to be considered.

Ibn Jarir has also presented a tradition through As-Saddi who has related that the Companions had heard the instruction directly from the Prophet and so on. Eventually the news spread everywhere so that the polytheists heard it: so at that time His words above were revealed.

Allah SWT said:

“And (remember), when the disbelievers (Quraysh) thought of a ruse…” (Q.S. 8 Al-Anfal, 30).

Ibn Abu Hatim has related a hadith through Ibn ‘Abbas r.a. who has narrated that there was a group of Quraysh and the leaders of each tribe, they had agreed to hold a meeting at Darun Nadwah. However, suddenly there appeared before them a devil in the form of a sheikh (chief) who looked majestic in appearance. So when they saw him, they asked him: “Who are you?” He replied: “I am a sheikh from the people of Najd, I have heard about the subject that will be discussed in your meeting. So I was ordered to attend your meeting, and surely my advice and counsel will not be in vain for your benefit”.

Then they replied: “Very well. Then please come in”, so the devil entered with them into Darun Nadwah. Then the devil who resembled the sheikh of Najd said: “Tell me what you would do to that man (the Prophet Muhammad)”, so one of them said: “Tie him up by you in very tight bonds, then you leave him to die, as his predecessors from among the poets such as Zuhair and An-Nabigah had experienced. Verily, he is nothing but like one of them.”

However, the devil who resembled a sheikh from Najd said: “No, by Allah, this is not a good opinion for you. By Allah, there will surely be someone who will come out of his prison to inform his companions. They will certainly untie it and take it from your hands, then they will defend it fiercely, so that your situation will no longer be safe and they will certainly be able to expel you from the land where you live. So try to come up with another opinion”. Then another person said: “You expel him from our homes, then you will be free from his actions. For surely if he had gone out of this land of ours, you would not have been harmed by his actions”.

So the devil in the form of the sheikh of Najd said: “By Allah, this is not a good opinion for you. Have you not seen his sweet speech and eloquence? Undoubtedly people’s hearts will be captivated by his speech. By Allah, if you were to carry out his proposal, then he would offer it to all the Arabs, they would surely gather to his call. Then he would surely set out to attack you and drive you out of your own land and kill your honorable people.” Hearing the devil’s answer, they said: “By Allah, what he says is true, so try to come up with an opinion other than that from you”.

Then Abu Jahal said to propose: “By Allah, I will present to you an opinion that you have not found before. I see that this opinion is the best”. Then those present replied: “Come forward with your proposal!” Abu Jahal said: “You should take from each tribe a strong young man as its representative, then each young man from them is given a sharp sword, then they collectively hit him with their swords at once. So if you had killed him, his blood would have been divided among all the tribes, and I suspect that his tribe (Banu Hashim) would not have been able to fight the Quraysh as a whole to avenge his death. And indeed if the people of Banu Hashim had seen that, they would have accepted his diatribe alone, then we would all be free and would have succeeded in silencing his hurtful attitude.” So the devil in the form of the sheikh of Najd said: “This, by Allah, is the correct opinion. The most correct opinion is the opinion that he (Abu Jahl) has said, I see no better opinion than that”.

After that they parted with an agreement, which is as proposed by Abu Jahal earlier. Then Archangel Gabriel came to the Prophet and ordered him not to stay that night in the place where he usually slept. Archangel Gabriel also informed him about the treason that had been planned by his people. That night the Prophet did not sleep in his house, and at that moment Allah SWT. gave him permission to emigrate (to Madinah).

When the Prophet Muhammad SAW. had arrived in Medina safely without lacking anything, then His words were revealed which reminded him of the blessings of Allah that had been bestowed on him, namely His words: “And (remember) when the disbelievers (Quraysh) thought of a trick against you …” (Q.S. 8 Al-Anfal, 30).

Ibn Jarir has presented another tradition through the narration of Ubaid ibn Umair from Al-Mutalib ibn Abu Wadda’ah. The hadith he narrated says that one day Abu Talib said to the Prophet: “What treacherous plan have your people prepared against you?” The Prophet replied: “They intend to imprison me, or kill me, or expel me”. Abu Talib asked again: “Who has told you that?” The Prophet (SAW) replied: “My Lord”. Abu Talib said: “The best of Gods is your God, ask Him to be kind to you”. The Prophet replied: “I order Him to do good? No, rather He is the one who ordered me to do good”. It was then that His words were revealed: “And (remember) when the disbelievers (Quraysh) thought of a trick against you …” (Q.S. 8 Al-Anfal, 30).

In connection with the above Hadith, Ibn Kasir considers that the mention of Abu Talib’s character in the Hadith is very strange because the story takes place on the eve of the Hijrah, which took place after three years had passed since Abu Talib’s death.

Allah says:

“And when Our verses are recited to them…” (Q.S. 8 Al-An

fal, 31).

Ibn Jarir has presented a hadith through Sa’id ibn Jubair who has related that the Prophet in the Battle of Badr had killed Uaqbah ibn Abu Mu’it, Twaimah ibn Addi, and An-Nadr ibnul Haris in his defense. And it was mentioned that Al-Migdad had captured An-Nadr ibnul Haris. So when Al-Migdad was ordered to kill him, Al-Miqdad said: “O Messenger of Allah, he is my prisoner”. The Messenger of Allah replied: “Verily he has said indecent things against the Book of Allah”.

Then Sa’id ibnu Jubair continued his story, that in connection with that event, His words were revealed: And when Our verses are recited to them, they say: “Surely we have heard (such verses as these)…” (Q.S. 8 Al-Anfal, 31).

The words of Allah SWT:

“And (remember) when they (the polytheists) said: …” (Q.S. 8 Al-Anfal, 32).

Ibn Jarir has presented a hadith through Sa’id ibn Jubair in connection with His words: “And (remember) when they (the polytheists) said: O Allah, if this (Qur’an) is true, it is true from Your side … (Q.5. 8 Al-Anfal, 32)”.

Sa’id ibn Jubair said that this verse was revealed in connection with the incident of An-Nadr ibnul Haris.

Imam Bukhari has narrated a tradition through Anas ibn Malik r.a. who has related that when Abu Jahl ibn Hisham said: “O Allah, if this Qur’an is true from Your side, then rain on us with stones from the sky, or bring upon us a painful punishment”. So His words were revealed: “And Allah will not punish them while you are among them.” (Q.5. 8 Al-Anfal, 33).

Ibn Abu Hatim has related a hadith through Ibn Abbas r.a. who said that the polytheists used to circumambulate the Ka’bah, saying: “Your forgiveness, Your forgiveness”. So Allah revealed His words: And Allah will never punish them …” (Q.S. 8 Al-Anfal, 33).

Ibn Jarir has also presented a tradition which he received through Yazid ibn Rauman and Muhammad ibn Qais who had related that some of the polytheists of Quraysh had said to others. “Muhammad is indeed one of us whom Allah has honored…O Allah, if this (Qur’an) is true, it is the true one from Your side, then rain upon us stones from the sky, or bring upon us a painful punishment”. However, later in the evening they regretted what they had said. So they said and prayed: “O Allah, your forgiveness”. Then Allah revealed His words: “And Allah will not punish them while they seek forgiveness” (Q.S. 8 Al-Anfal, 33): up to His words: “But most of them do not know” (Q.S, 8 Al-Anfal 34).

Ibn Jarir has also presented another tradition through Ibn Abza who has narrated that when the Messenger of Allah (SAW) was in Mecca, Allah revealed His words: “And Allah will not punish them while you are among them” (Q.S. 8 Al-Anfal, 33).

Then the Prophet SAW. went out to migrate to Medina, so Allah SWT. revealed His words: “And Allah will not punish them while they seek forgiveness” (Q.S. 8 Al-Anfal, 33).

And it is mentioned that the remnant of Muslims who were still living in the city of Mecca always asked for forgiveness from Him, when they all went out to follow the footsteps of their Prophet, so Allah revealed His words: “Why did Allah not punish them…” (Q.S. 8 Al-Anfal, 34).

Then Allah allowed His Prophet to conquer the city of Mecca, which was the punishment that Allah had threatened against the polytheists of Quraysh.

Allah SWT said:

“Their prayer around the House of Allah is nothing but …” (Q.S. 8 Al-Anfal, 35).

Al-Wahidiy has presented a hadith through Ibn ‘Umar who narrated that the polytheists of Mecca used to perform tawaaf while clapping their hands and whistling, hence the above verse was revealed.

Ibn Jarir relates a hadith through Sa’id who narrated that the polytheists of Quraysh prevented the Prophet (PBUH) from performing tawaaf, they mocked him while whistling and clapping their hands, then the above words were revealed.

Allah SWT said:

“Verily, those who disbelieve …” (Q.S. 8 Al-Anfal, 36).

Ibn Ishaq has said that Az-Zuhri, Muhammad ibn Yahya ibn Hibbah, and Asim ibn Umair ibn Qatadah and Al-Husain ibn Abdurrahman (all) have told me that when the Quraysh suffered a fatal defeat in the Battle of Badr, then they returned to Mecca. After that Abdullah ibn Abu Rabi’ah, Ikrimah ibn Abu Jahal, and Safwan ibn Abu Umayyah along with a group of men from the Quraish whose fathers and sons were killed in the Battle of Badr all made their way to Abu Sufyan and his men who were in the caravan from among the Quraish. So they said: “O people of GQuraysy, indeed Muhammad has made you solitary, he has killed your chosen ones, so help us with this treasure you have brought to fight him back, perhaps we can wreak our revenge on him”. And it turned out that Abu Sufyan and his men fulfilled their request. According to Ibn Abbas r.a., the following verse was revealed concerning them, which says: “Verily, those who disbelieve spend their wealth to hinder (people) from the way of Allah. They will spend it, then it will be a misfortune for them, and they will be defeated. And it is to Hellfire that those who disbelieved are gathered’ (Q.S. 8 Al-Anfal, 36)”.

Ibn Abu Hatim has quoted a hadith through Al-Hakam ibn Atabah who narrated that the above verse was revealed in connection with Abu Sufyan. Abu Sufyan spent forty augiyah of gold on the polytheists (to fight the Prophet Muhammad).

Ibn Jarir has related a tradition through Ibn Abza and Sa’id ibn Jubayr, both of whom have narrated that the above verse was revealed in regard to Abu Sufyan. Abu Sufyan in the Battle of Uhud had hired mercenaries from the country of Habsyah which amounted to two thousand personnel, intended to fight the Prophet Muhammad.

Allah SWT said:

“And do not be like those who go out …” (Q.S. 8 Al-Anfal, 47).

Ibn Jarir has presented a hadith through Muhammad ibn Ka’ab Al-Quraziy who has narrated that when the polytheists of Quraysh came out of Mecca with the aim of Badr, they came out with courtesans and musical drums. So Allah Almighty revealed His words: “And do not be like those who come out of their villages with haughtiness …” (Q.S. 8 Al-Anfal, )

Allah SWT said:

“(Remember), when the hypocrites and those in whose hearts there was disease said: …” (Q.S. 8 Al-Anfal, 49).

Imam Tabrani in his book Ausat has narrated a hadith through Abu Hurairah r.a, with a da’if sanad. Abu Hurairah r.a. narrated that when the Battle of Badr took place and the polytheists of Quraysh were defeated (ran away), then I (Abu Hurairah) saw the Messenger of Allah SAW. chasing them while drawing his sword and saying the words of Allah: “That group will surely be defeated and they will retreat backwards” (Q.S. 54 Al-Qamar, 45).

This incident took place in the Battle of Badr, and Allah revealed His words regarding them, namely: “Until when We inflict punishment on those who live in luxury among them …” (Q.S. 23 Al-Mu-minun, 64).

Allah also revealed His words: “Have you not noticed those who have exchanged the favor of Allah for disbelief” (Q.S. 14 Ibrahim, 28).

In the Battle of Badr, the Messenger of Allah (SAW) threw pebbles at the polytheists. The Prophet’s throw spread over most of them and filled their eyes and mouths. So that a man from among them was killed, while his eyes and mouth were full of gravel. So Allah SWT. revealed His words: “And it is not you who throw when you throw, but it is Allah who throws” (Q.S. 8 Al-Anfal, 17).

And Allah revealed His word in connection with the devil who helped the polytheists in the Battle of Badr, namely His words: “So when the two armies saw each other, the devil turned back …” (Q.S. 8 Al-Anfal, 48).

Atabah ibn Abu Rabi’ah and a group of polytheists who were with him during the Battle of Badr said: “They (the believers) are deceived by their religion”. So at that very moment Allah Almighty revealed His words: “Remember when the hypocrites and those in whose hearts there was disease said: They (the believers) are deceived by their religion’ (Q.S. 8 Al-Anfal, 49)”.

Allah SWT says:

“Verily, the worst of beasts in the sight of Allah are those who disbelieve …” (Q.S. 8 Al-Anfal, 55).

Abusy Shaykh has presented a hadith through Sa’id ibn Jubayr who has narrated that Allah said: “Indeed, the worst beasts in the sight of Allah are those who disbelieve, for they do not believe” (Q.S. 8 Al-Anfal, 55).

This verse was revealed with regard to six groups of Jews, among whom were Ibnut Tabut.

Allah SWT said:

“And if you fear from a people …” (Q.S. 8 Al-Anfal, 68).

Abusy Shaykh has narrated a hadith through Ibnusy Shihab who has related that Archangel Gabriel entered the Prophet and said to him: “The weapons have been laid down, but you are still pursuing the polytheists. So now come out, for Allah has given you permission to fight the Jews of Banu Quraizah”. And Allah revealed His following words regarding the Banu Quraizah, namely: And if you know the treachery of a group … (Q.S. 8 Al-Anfal, 58).

The words of Allah SWT:

“O Prophet, suffice Allah …” (Q.S. 8 Al-Anfal, 64).

Imam Bazzar has narrated a hadith with a da’if (weak) sanad through Ikrimah, from Ibn Abbas r.a. who has related that when Umar entered Islam, the polytheists said: “You (Muslims) have now really taken half of our strength”. Then Allah revealed His words: “O Prophet, let Allah and the believers who follow you (be your helpers)” (Q.S. 8 Al. Anfal, 64). However, this hadith has sufficiently strong shahids to elevate its status.

Imam Tabrani and others have narrated a tradition through the transmission of Sa’id ibn Jubayr from Ibn ‘Abbas r.a. who said that when thirty-nine men and women entered Islam to the Prophet (PBUH), followed by ‘Umar, their number became forty. Then Allah revealed His words: “O Prophet, let Allah and the believers who follow you (be your helpers)” (Q.S. 8 Al-Anfal, 64).

Ibn Abu Hatim has presented a hadith with a valid chain of transmission through Sa’id ibn Jubair who narrated that when thirty-three men and six women converted to Islam to the Prophet. Umar also converted to Islam, then His words were revealed: “O Prophet, God is sufficient…” (Q.S. 8 Al-Anfal, 64).

Abusy Shaykh has presented a hadith through Sa’id ibn al-Musayyab who has related that when ‘Umar converted to Islam, God revealed His words: “O Prophet, God is sufficient…” (Q.S. 8 Al-Anfal, 64).

The words of Allah SWT:

“If there are twenty patient men among you …” (Q.S. 8 Al-Anfal, 65).

Ishaq ibn Rahawaih in his Musnad has presented a hadith through Ibn Abbas r.a. who has narrated that when Allah decreed upon the believers that each of them should face ten enemies. This was too much for them, so Allah, the Almighty, relieved them so that a person would only have to face two enemies. Then Allah SWT. revealed His words: “If there are twenty patient men among you, surely they can defeat two hundred enemies …” (Q.S. 8 Al-Anfal 65-66).

Allah Almighty says:

“It is not proper for a prophet …” (Q.S. 8 Al-Anfal, 67).

Imam Ahmad and others have narrated a hadith through Anas who has told that the Prophet held a joint deliberation with his companions regarding the prisoners of the battle of Badr. The Prophet began by saying: “Verily Allah has made you safe from their (the polytheists) harassment”. So at that very moment Umar ibn Khattab stood up and said: “O Messenger of Allah, cut off their heads”. However, the Prophet turned away from him and did not accept what he said. Then Abu Bakr stood up to express his opinion: “We think you should forgive them and you should accept ransom from them”. Finally the Prophet forgave them and accepted their fidyah (ransom). Then at that very moment His words were revealed: “Were it not for the previous decree of Allah…” (Q.S. 8 Al-Anfal, 68).

Imam Ahmad, Imam Turmuzi and Imam Hakim have narrated a hadith through Abdullah ibn Mas’ud r.a. who has related that when the Battle of Badr had just ended, then the captives were brought to the Messenger of Allah (SAW), so the Messenger of Allah (SAW) said: “What do you think of these captives?”, and so on. In this event, His words were revealed confirming the opinion of Umar r.a., namely His words: “It is not fitting for a prophet to have captives …” (Q.S. 8 Al-Anfal, 67).

Imam ‘Turmuzi has presented a tradition through Abu Hurairah r.a. from the Prophet. It is mentioned in this tradition that the Prophet said: “Ganimah is still unlawful, it is still unlawful against any of the black-headed among the people before you. (Whenever there is ganimah) then fire will come down from the sky to burn it until it is consumed”. However, when the Battle of Badr was over and the Muslims obtained a lot of ganimah, then they took the ganimah before it was legalized to them, then Allah SWT. revealed His words: “Had it not been for a previous decree from Allah, you would have been subjected to a great torment because of the ransom you took” (Q.S. 8 Al-Anfal, 68).

Allah Almighty says:

“O Prophet, say to the captives who are in your hands” (Q.S. 8 Al-Anfal, 70).

Imam Tabrani has narrated a hadith in his book of Ausat through Ibn Abbas r.a. who said that Al-Abbas (his father) told him: “By Allah, this word of Allah Almighty was revealed in regard to me, when I informed the Messenger of Allah (SAW) of my Islam, and I asked him to release me for the price of twenty augiyah of worries that I had brought with me. So instead he (the Prophet) gave me twenty slaves in return for the twenty augiyah I had given him. However, I do not forget to always expect forgiveness from Allah”.

Allah SWT said:

“As for those who disbelieve…” (Q.S. 8 Al-Anfal, 73).

Ibn Jarir and Abusy Shaykh have related a hadith through AsSaddiy, from Abu Malik who has related that there was a man among the believers who said: “We inherit from our polytheist brothers”. So at that time His words were revealed: “As for those who disbelieve, some of them are protectors of others” (Q.S. 8 Al-Anfal, 73).

Allah SWT said:

“Those who are related …” (Q.S. 8 Al-Anfal, 75).

Ibn Jarir relates a hadith through Ibnuz Zubair who has narrated that a man made a covenant with another man: “You inherit me and I inherit you”. So His words were revealed: “Those who are related are some of them more entitled to each other (than non-relatives) in the Book of Allah …” (Q.S. 8 Al-Anfal, 75).

Ibn Sa’d relates a hadith through the transmission of Hisham ibn Urwah from his father who told him that the Messenger of Allah (SAW) had befriended Az-Zubayr ibn Awwam and Ka’ab ibn Malik. Then Az-Zubayr said: “I saw Ka’ab severely wounded in the Battle of Uhud. Then I said to myself, if Ka’b were to die, I would inherit his legacy.” At that moment His words were revealed: “Those who are related to one another have more right to one another (than non-relatives) in the Book of Allah” (Q.S. 8 Al-Anfal, 75).

After the revelation of the above verse, the law of inheritance was only allowed for the relatives and relatives of the person concerned, then the inheritance caused by adopted siblings was no longer applied.

ASBABUN NUZUL SURAT AT-TAUBAH

Allah SWT said:

“Fight them, and Allah will torment them …” (Q.S. 9 At-Taubah, 14).

Abusy Shaykh has narrated through Qatadah who told us that this verse was revealed regarding the Banu Khuza’ah, when they were preparing to fight the Banu Bakr in Mecca.

Abusy Shaykh has also narrated through Ikrimah who told us that this verse was revealed regarding the Khuza’ah.

Abusy Shaykh has also narrated through As-Saddiy in connection with His words: “And relieves the hearts of those who believe”. (Q.S. 9 At-Taubah, 14).

As-Saddiy said that what is meant by the believers in the above verse are the Khuza’ah, the companions of the Prophet (SAW). The Prophet had relieved them of the people of Banu Bakr.

Allah SWT said:

“It is not fitting that the polytheists …” (Q.S. 9 At-Taubah 17-24). Ibn Abu Hatim has presented an asar through the narration of Ali ibn Abu Talhah from Ibn Abbas r.a. who said that his father Al-Abbas, when captured by the Muslims in the Battle of Badr, said: “If you have preceded us in Islam, Hijrah and Jihad, we have preceded you in prospering the Sacred Mosque, giving water to pilgrims and supporting the poor”. So His words were revealed: Do you make those who give drink to those who perform Hajj …” (Q.S. 9 At-Taubah 19).

Imam Muslim, Ibn Hibban and Abu Daud have related a hadith through An-Nu’man ibn Bashir who has narrated that one day he was in front of the pulpit of the Messenger of Allah (SAW) with a group of other companions. Then one of them said: “I do not care about not doing a deed for the sake of Allah after Islam, but I will still give drink to the pilgrims”. Another said: “I will even keep the Sacred Mosque prosperous”. And another said, “Even Jihad in the cause of Allah is better than all that you have said”.

Companion Umar r.a. rebuked them into silence, saying: “Do not raise your voices in front of the pulpit of the Messenger of Allah. (at that time it was Friday). Later, after the Friday prayer, I will go directly to the Messenger of Allah to ask him for a fatwa on the issue you are disputing now”. So Allah revealed His words: Do you make those who give drink to those who perform Hajj …” (Q.S. 9 At-Taubah, 19): up to His words: “And Allah guides not the wrongdoers …” (Q.S. At-Taubah, 19).

Al-Faryabi has cited an asSar through Ibn Sirin who narrated that Ali ibn Abu Talib came to Mecca, then he said to Al-Abbas: “Uncle, don’t you want to emigrate, don’t you want to follow the Messenger of Allah?” Al-Abbas replied: “I will continue to prosper the Sacred Mosque and take care of the Ka’bah”. Then His words were revealed: “Do you make those who give drink to those who perform Hajj …” (Q.S. 9 At-Taubah, 19).

Ali ibnu Abu Talib also said to those whom he had known well before: “Don’t you migrate, don’t you want to follow the Messenger of Allah?” So they replied: “We will remain (in Mecca) with our brothers, our tribe, and occupy our own houses”. Then His words were revealed: “Say: If your fathers’ …” (Q.S. 9 At-Taubah, 24).

Abdur Razag has presented a similar tradition which he received through Ash-Shay’biy.

Ibn Jarir has related an asar through Muhammad ibn Ka’ab Al-Quraziy who has narrated that one day Talhah ibn Shibah, Al-Abbas, and Ali ibn Abu Talib were boasting about each other. Talhah said: “I am the master of the Ka’bah, the keys of which are in my hand”. Al-Abbas said: “I am the one who controls Sigayah and rules over it”. And Ali ibn Abu Talib said: “I prayed facing the Qiblah before anyone else did, and I was the first to engage in Jihad.” So Allah revealed His words: “Do you make those who give drink to those who perform Hajj …” (Q.S. 9 At-Taubah, 19).

Allah SWT said:

“And on the battlefield of Hunain …” (Q.S. 9 At-Taubah, 25).

Imam Baihagi in his book Dalail has narrated a hadith through Ar-Rabi’ ibn Anas, that on the battlefield of Hunain a man from the Muslim side said: “We will not be defeated by a small number of people”. At that time the Muslim army numbered twelve thousand men. However, the reality was that it made the Prophet SAW. in trouble. So Allah revealed His words: “And on the battlefield of Hunain, when you became arrogant because of your great numbers …” (QA.S. 9 At-Taubah, 25-27).

Allah SWT says:

“And if you fear becoming poor….” (Q.S. 9 At-Taubah, 28).

Ibn Abu Hatim relates an asSar through Ibn Abbas r.a. who narrated that the polytheists used to come to the Ka’bah with food to sell. When they were forbidden to enter the mosque, the Muslims said: “Where will we get food?” So Allah Almighty revealed His words: “And if you fear poverty, then Allah will provide you with wealth from His bounty” (Q.S. 9 At-Taubah, 28).

Ibn Jarir and Abusy Shaykh have both given an asar through Sa’id ibn Jubayr who related that when Allah revealed His words: “Indeed, the polytheists are unclean, so let them not approach the Sacred Mosque after this year” (Q.S.9 At-Taubah. 28).

This was very hard for the Muslims, and they said: “Who will bring us food and necessities?” So Allah revealed His words: “And if you fear poverty, then Allah will make you rich from His bounty” (Q.S. 9 At-Taubah, 28).

Ibn Jarir has also presented a similar tradition only through the channels of Ikrimah, Atiyyah Al-Aufiy, Ad-Dahhak, Qatadah, and others.

Allah Almighty says:

“The Jews say…” (Q.5. 9 At-Taubah, 30).

Ibn Abu Hatim has given an asar through Ibn Abbas r.a. who narrated that Sallam ibn Misykum Nu’man ibn Aufa, Muhammad ibn Dahiyyah, Shash ibn Qais, and Malik ibnus Saif came to the Messenger of Allah (SAW), and they said to him: “How can we follow you, when you have left our Qibla (Bait al-Maqdis, pent.), and you have no belief that Uzair is the son of Allah?” So with regard to this event Allah SWT. revealed His words: “And the Jews said …” (Q.S. 9 AtTaubah, 30).

Allah Almighty says:

“Verily, the delaying of the forbidden month …” (Q.S. 9 At-Taubah, 37).

Ibn Jarir has given an asar through Abu Malik who narrated that in the days of Jahiliyyah people made one year into thirteen months. So they made the month of Muharram the month of Safar, so they allowed many things that are forbidden in the month of Muharram. Then Allah revealed His words: “As

Indeed, postponing the unlawful month is adding to disbelief” (Q.S. 9 At-Taubah, 37).

Allah SWT said:

“O you who believe, what is the cause when it is said to you …” (Q.S. 9 At-Taubah, 38).

Ibn Jarir has given an asar through Mujahid in connection with this verse. Mujahid relates that this happened when they were ordered to go to the battle of Tabuk after the conquest of Mecca. They were ordered to set out, while it was summer and the fruits were ripening. The atmosphere at that time made people happy to take shelter under the trees, and it was very hard to be invited to go to the battlefield. So. Allah revealed His words: “Set out whether you are light or heavy” (Q.S. 9 At-Taubah, 41).

Allah Almighty says:

“If you do not set out to fight …” (Q.S. 9 At-Taubah, 39).

Ibn Abu Hatim has presented an aSar through Najdah ibnu Naff. Najdah ibnu Nafi’ narrated that he once asked Ibn Abbas r.a. about this verse, and Ibn Abbas r.a. replied that the Messenger of Allah (SAW) ordered some Arab tribes to go to war, but they found it difficult to do so. So Allah SWT. revealed His words: “If you do not go to war, Allah will surely torment you with a painful punishment” (Q.S. 9 At-Taubah, 39).

Then Allah SWT. withheld the rain from them, so that they were drought: It was a punishment from Allah to them.

Allah Almighty said:

“Set out whether you feel light or heavy …” (Q.S. 9 At-Taubah, 41).

Ibn Jarir has narrated an asar through Hadramiy who said that he heard that there were people among whom one of them was sick or old, and he said: “I have sinned by not going to the battlefield”. So Allah revealed His words: Go forth whether you feel light or heavy” (Q.S. 9 At-Taubah, 41).

Allah Almighty said:

“May Allah forgive you …” (Q.S. 9 At-Taubah, 43).

Ibn Jarir has given an asar through Amr ibn Maimun Al. Azdiy who related that there were two things that the Messenger of Allah (SAW) did that he was not commanded to do, namely: He allowed the hypocrites not to go to war, and he took ransom from the captives. So Allah SWT. revealed His word: “May Allah forgive you. Why did you give them permission (not to go to war) (Q.S. 9 At-Taubah, 43).

Allah Almighty said:

“Among them was one who said: Give me permission (not to go to war)’…” (Q.S. 9 At-Taubah, 49).

Imam Tabrani, Abu Nw’aim and Ibn Murdawaih have presented a hadith through Ibn Abbas r.a. Ibn Abbas has narrated, that when the Prophet (SAW) intended to go to the battle of Tabuk, then he asked Jadd ibnu Qais: “O Jadd ibnu Qais, what do you think about fighting the Banu Asfar (yellow skins / Romans)?””. Jadd ibnu Qais replied: “O Messenger of Allah, I am a man who has many women. Whenever I see the women of the yellow skins I am sure to be slandered by them. So do not make me fall into fitnah”. Then Allah revealed His words: Among them was one who said: “Permit me (not to go to war) and do not make me fall into temptation’ …” (Q.S. 9 At-Taubah, 49).

Ibn Abu Hatim and Ibn Mardawaih have both reported a similar tradition through Jabir ibn ‘Abdullah.

Imam Tabrani has related a hadith through another route of transmission from Ibn Abbas r.a. that the Prophet said: “Go to war and you will surely get the ganimah of the women of Banu Asfar”. So some of the hypocrites said: “Indeed he (Prophet Muhammad) plunged you into fitnah through women”. So Allah Almighty revealed His words: “Among them was one who said: ‘Permit me (not to go to war) and do not make me fall into temptation’ (Q.S. 9 At-Taubah, 49)”.

Allah SWT says:

“If you get something good …” (Q.S. 9 At-Taubah, 50).

Ibn Abu Hatim has presented a hadith through Jabir ibn Abdullah who has narrated that the hypocrites who remained in Medina and did not go to the battlefield spread bad news about the Prophet. They said: “Surely Muhammad and his companions have suffered great fatigue in their journey and they will all perish”. Then their false news reached the Prophet SAW. and his companions, because it was proven that the Prophet SAW. and his companions were in good health, so the news made the hypocrites unhappy, then Allah SWT. revealed His word: If you get something good, they become displeased with it …” (Q.S. 9 At-Taubah, 50).

Allah SWT said:

“Say: Spend your wealth … (Q.S. 9 At-Taubah 53)”.

Ibn Jarir has presented a hadith through Ibn Abbas r.a. who said that Al-Jadd ibn Qais said: “Verily, if I see a woman who cannot restrain herself, she is easily slandered. However, I will help you (the Prophet) with my property”. Then Ibn Abbas r.a. said that it was with regard to him that Allah revealed His words: Give away your wealth, either willingly or unwillingly, but it will never be accepted from you” (Q.S. 9 At-Taubah, 53).

The above verse is an answer to the words of Al-Jadd who said to the Prophet (SAW): “I will help you with my property”.

The words of Allah SWT:

“And among them are those who reproach you …” (Q.S. 9 At-Taubah,

58).

Imam Bukhari has narrated a hadith through Abu Sa’id Al-Khudri r.a. who has told that when the Messenger of Allah SAW. was distributing ganimah, suddenly came a person whose waist was slender / small, then the person said: “Be fair”. So the Messenger of Allah SAW. replied: “Woe to you, who will be fair if I do not do justice?” So at that moment His words were revealed: And among them are those who reproach you …” (Q.S. 9 At-Taubah, 58).

Ibn Abu Hatim has related the same tradition through Jabir.

Allah Almighty says:

“Among the hypocrites there are those who harm the Prophet …” (Q.S. 9 At-Taubah, 61). I

bnu Abu Hatim presented a tradition through Ibn Abbas r.a. who narrated that Nabtal ibnul Haris used to come to the Messenger of Allah (SAW) and sit and listen to what he said. Then he transferred the Prophet’s talk to the hypocrites. So Allah SWT. revealed His words: “Among the Hypocrites there were those who hurt the Prophet …” (Q.S. 9 At-Taubah, 61).

Allah Almighty said:

“And if you ask them…” (Q.S. 9 At-Taubah, 65).

Ibn Abu Hatim has presented a tradition through Ibn Umar r.a. who has related that one day in a gathering a man said in connection with the battle of Tabuk: “We have never seen anything like their recitation (of the Qur’an), and I do not wish for stomach contents, nor do I lie, nor am I more cowardly than them in battle”. Then there was another man who contradicted him: “You are lying, indeed you are a hypocrite, surely I will convey your words to the Messenger of Allah”. Then the news reached the Messenger of Allah, and the Qur’an was revealed to him on this matter. Ibn Umar further narrated, “I saw the man hanging on the cloak of the Messenger of Allah, while the stones (thrown by the people) were raining on him saying: O Messenger of Allah, we are only joking and playing”. Then the Prophet replied: “Do you always make fun of Allah, His verses, and His Messenger?”

Ibn Abu Hatim has also reported the same hadith through Ibn ‘Umar, only this time he has reported it from another route of transmission. It is mentioned in this Hadith that the hypocrite who said this was ‘Abd Allah ibn Ubay ibn Salul.

Ibn Abu Hatim also relates another tradition through Ka’b ibn Malik who narrated that Mashshi ibn Humair said: “Verily, I would love it if every one of you were given a hundred lashes each, rather than the Qur’an being revealed to us”. So the news reached the Prophet and they apologized to him for what they had said. So Allah SWT. revealed His words: “You need not apologize…” (Q.S. 9 At-Taubah, 66).

It is mentioned that among the hypocrites who received forgiveness from Allah was Mukhshi ibn Humair himself: after this incident his name was changed to Abdurrahman. Mukhshi asked Allah to let him die as a martyr and no one would know where he was killed. His prayer was answered, and he died at the battle of Yamamah, and no one knew the place where he died except his own murderer.

Ibn Jarir has related a hadith through Qatadah who has narrated that there was a group of hypocrites who said when the Muslims were about to leave for the field of Tabuk: “This man (Prophet Muhammad) intended to conquer the kingdom of the Levant and its fortresses, but he could not achieve it”. Then Allah SWT. showed this to His Prophet. Then the Prophet went to them and said to them: “You have said so and so have you not?” They replied: “We are only joking and playing”. Then His words above were revealed.

Allah SWT said:

“They (the hypocrites) swear by (the name of) Allah, that they have not said (anything hurtful to you) …” (Q.S. 9 At-Taubah, 74).

Ibn Abu Hatim has related a hadith through Ibn Abbas r.a. who has narrated that Al-Jallas ibn Suwaid ibn As-Samit was one of those who did not go to the battle of Tabuk: he did not heed the call of the Prophet. Al-Jallas even said: “Indeed if this man (Prophet Muhammad) is right, then we are worse than donkeys”. Umair ibnu Sa’id listened to what he had said, then he reported it to the Prophet. When asked about it, he swore in the name of Allah that he did not say that. So Allah Almighty revealed His word: “They (the hypocrites) swear by (the name of) Allah, that they did not say (something that hurt you)….” Q.S, 9 At-Taubah, 74).

However, they (the Companions) assumed that Al-Jallas repented of his actions and it turned out that his repentance was good.

Ibn Abu Hatim further relates the same Hadith, only this time he uses the route of transmission from Ka’ab ibn Malik.

Ibn Sa’d in his book At-Tabagat has also reported the same tradition through the route of transmission derived from Urwah.

Ibn Abu Hatim has presented a tradition through Anas ibn Malik r.a. who relates that while the Prophet was preaching, Zaid ibn Argam heard a man from among the hypocrites say: “If this man (Prophet Muhammad) is right, we are worse than donkeys”. Then Zaid ibnu Argam reported this to the Prophet, but the man who said this denied it. So Allah SWT. revealed His word: They (the hypocrites) swear by (the name of) Allah, that they have not said (anything hurtful to you) …” (Q.S. 9 At-Taubah, 74).

Ibn Jarir has presented a hadith through Ibn Abbas r.a. who has related that one day the Messenger of Allah (SAW) was sitting under a tree. Then the Prophet said: “Verily, there will come to you a man whose eyes will see with the eyes of the devil”. So not long afterward came a man with blue eyes, then the Messenger of Allah SAW. called him and asked him: “Why do you and your friends revile me?” Then the man left and came back with his friends to the Messenger of Allah. Then they swore by the name of Allah, that they did not say anything that hurt the Prophet, so that the Prophet would forgive them. So at that very moment Allah SWT. revealed His words: “They (the hypocrites) swore by the name of Allah that they had not said anything to hurt you…” (Q.5. 9 At-Taubah, 74).

Ibn Jarir has also related a hadith through Qatadah who has narrated that there were two men fighting, one from Juhainah and the other from Giffar. Juhainah was a companion of the Ansar, and it turned out that the man from Banu Giffar was able to kill his opponent from Juhainah. So at that time Abdullah ibn Ubay (the hypocrite) said to the tribe of Aus (the Ansar): “Help your brothers. By Allah, nothing else between us and Muhammad is like the proverb that says: ‘Fatten your dog, and it will eat you’. If we return to Medina, then the strong will drive the weak away from it.”

So at that very moment a man from among the Muslims ran quickly to bring the news to the Messenger of Allah. Then the Messenger of Allah SAW. sent someone to ask Abdullah ibnu Ubay about the meaning of his words. However, Abdullah ibnu Ubay swore by the name of Allah that he did not say it. So Allah revealed His word: “They (the hypocrites) swear by the name of Allah that they have not said anything against you …” (Q.S. 9 At-Taubah, 74).

Imam Tabrani has presented a hadith through Ibn Abbas r.a. who relates that a man known by the nickname Al-Aswad intended to kill the Prophet (SAW). So Allah Almighty revealed His words: “And they desire what they cannot attain” (Q.S. 9 At-Taubah, 74).

Ibn Jarir and Abusy Shaykh have related a tradition through Ikrimah that a former slave of Banu Addiy ibn Ka’ab killed a man from among the Ansar. So the Prophet decided to make the killer pay a diat of twelve thousand (dinars). In connection with this event Allah SWT. revealed His words: “And they did not reproach (Allah and His Messenger), except that Allah and His Messenger had bestowed sufficiency upon them as His bounty” (Q.S. 9 At-Taubah, 74).

Allah SWT says:

“And among them were those who had pledged themselves to Allah” (Q.S. 9 At-Taubah, 75).

Imam Tabrani, Ibn Murdawaih and Ibn Abu Hatim, as well as Imam Baihagi in his Book Ad-Dalail have presented a hadith with a da’if (weak) sanad through Abu Umamah, that Sa’labah ibn Hatib asked the Messenger of Allah (SAW): “O Messenger of Allah, ask Allah to provide me with wealth”. The Messenger of Allah replied:

“Woe to you, O Sa’labah, indeed a little wealth for which you are grateful is better than a lot of wealth for which you are unable to be grateful”.

Then Sa’labah said: “By Allah, if Allah had given me a lot of wealth, I would have given its rights to everyone who deserves it”. So the Prophet prayed for him, and Sa’labah was given a goat. Then that one goat grew and multiplied in a short time, so that Sa’labah’s goats filled the streets of Medina, so Sa’labah was forced to move away from Medina. And Sa’labah’s habit was always to attend congregational prayers, so he went out of his house for the sake of his prayers. Then the number of his sheep grew so much that the grazing places in Madinah could not accommodate them anymore, so Sa’labah was forced to move away from the city of Madinah. And it is mentioned that Sa’labah used to attend the Friday prayers at the Mosque, so he would always leave his pasture for his Friday prayers. However, over time, as his sheep became more numerous and he moved further away from the city of Medina, he abandoned the Friday prayer and the congregational prayer that he used to do before. When Allah Almighty revealed His words: “Take zakat from some of their wealth, with which you cleanse and purify them” (Q.S. 9 At-Taubah, 103).

Then the Prophet SAW. appointed two people to be amil to collect zakat, then he SAW. wrote a letter of command to be carried by both of them. The two amil went to Sa’labah, then read to him the warrant from the Messenger of Allah SAW. However, Sa’labah replied: “Go to the other people first. When you have finished with them, come to me”. So the two amil did as he wished, and when they returned to him, Sa’labah said: “What is this? Zakah is nothing but jizyah (tribute)”. So the two went away from Sa’labah. Then Allah revealed His words: “And among them were those who pledged themselves to Allah: “Surely if Allah gives some of His bounty …” (Q.S. 9 At-Taubah, 75), up to His words: “For they have denied to Allah what they had pledged to Him, and (also) because they have always lied” (Q.S. 9 At-Taubah, 2).

Ibn Jarir and Ibn Murdawaih have also presented the same hadith.

The same, only through the narration of Al-Aufiy, from Ibn Abbas r.a.

Allah Almighty says: “The hypocrites) are those who criticize the believers who give alms …” (Q.5. 9 At-Taubah, 79).

Imam Bukhari and Imam Muslim have narrated a hadith through Abu Mas’ud who said, “When the verse on zakat was revealed, we carried the zakat on our backs. Then a man came with a large amount of zakaah. The hypocrites commented: “He is showing off. Then another man came with a sa’ of zakaah, and they said: ‘Surely Allah is rich from this man’s zakaah. “So at that very moment His words were revealed: “The hypocrites) are those who criticize the believers who give alms….” (Q.S. 9 At-Taubah, 79).

Similar traditions have also been mentioned in the traditions from Abu Hurairah, Abu Ugail, Abu Sa’id al-Khudri, and Ibn Abbas and Umairah bint Suhail ibn Rafi. All of these traditions were presented by Ibn Murdawaih.

Allah Almighty says:

“Those who were left behind (did not join the war) were pleased with their stay behind the Messenger of Allah…” (Q.S. 9 At-Taubah, 81).

Ibn Jarir has presented a hadith through Ibn Abbas r.a. who has related that once the Messenger of Allah (SAW) ordered the people to go to the battlefield with him, while at that time the summer had reached its peak. So a man said: “O Messenger of Allah, summer is at its peak, we cannot go, so do not order us to go to the battlefield in this summer”. So Allah revealed His words: Say: “The fire of Hell is more intense” (Q.S. 9 At-Taubah, 81-83).

Ibn Jarir has also presented another tradition through Muhammad ibn Ka’ab Al-Qurazi who has narrated that when the Messenger of Allah (SAW) was about to leave for the battle of Tabuk in the summer, which was very hot, then someone from Banu Salamah said: “Do not go to the battlefield in this hot season”. So Allah Almighty revealed His words: Say: “The fire of Hell is more intense” (Q.S. 9 AtTaubah, 81-83).

Imam Baihagi in his book Dalail has presented a tradition through Ibn Ishaq, from Asim ibn Amr ibn Qatadah and from Abdullah ibn Abu Bakr ibn Hazm who has related that a man from among the hypocrites said: “Do not go to the battlefield in this hot season”. So Allah, the Almighty, revealed His word, which is the above verse.

Allah said:

“And you shall not offer a funeral prayer for any who die among them…” (Q.5S. 9 At-Taubah, 84).

Imam Bukhari and Imam Muslim have narrated a tradition through ibnu Umar r.a. who has said that when Abdullah ibnu Ubay died, his son came to the Messenger of Allah SAW. and asked him to give his robe to shroud his father’s body. Rasulullah SAW. gave his robe to the son of Abdullah ibnu Ubay. But the son of Abdullah ibnu Ubay still had another request, which was to ask the Messenger of Allah to pray for his father’s corpse. So the Messenger of Allah (SAW) stood up to pray for him: but suddenly Umar ibn Khattab pulled the shirt of the Messenger of Allah (SAW) and said softly: “O Messenger of Allah, are you going to pray for him too, has not your Lord forbidden you to pray for the bodies of hypocrites?” The Prophet replied: “Allah has only told me to choose”. Then he recited His words: “You ask forgiveness for them or you do not ask forgiveness for them (is the same), even if you ask forgiveness for them seventy times. (Q.S, 9 At-Taubah, 80).

Then the Messenger of Allah (SAW) added: “I will ask for forgiveness seventy times over”. Companion Umar ibn Khattab r.a. said: “Surely he (Abdullah ibnu Ubay) is a hypocrite”. However, the Messenger of Allah still performed the funeral prayer over Abdullah ibnu Ubay! Then Allah Almighty revealed His words: “And you shall not offer the funeral prayer for a dead person among them, nor stand at his grave” (Q.S. 9 At-Taubah, 84).

From the time of the revelation of the above verse, the Messenger of Allah (SAW) no longer performed funeral prayers for hypocrites. This information is mentioned in the traditions of Umar, Anas, Jabir, and others.

Allah Almighty said:

“There is no sin (for not going to Jihad) on those who are weak.” (A.S. 9 At-Taubah, 91).

Ibn Abu Hatim has presented a hadith through Zaid ibn Sabit who narrated that when he was writing Surah AlBara-ah (Surah At-Taubah) for the Messenger of Allah (SAW), he put his mind between his ears because he had just finished. Then suddenly the Messenger of Allah SAW. ordered us all to go to war. And at that time the Messenger of Allah SAW. was paying attention to the verses that were revealed to him, but suddenly a blind man came and asked: “O Messenger of Allah, what about my blind self (is it ordered to go too)?” So His words were revealed: “There is no sin on those who are weak …” (Q.S. 9 AtTaubah, 91).

Ibn Abu Hatim has also presented another tradition through AlAufi from Ibn Abbas r.a. who has narrated that once the Messenger of Allah (SAW) ordered the people to get ready to go to the battlefield with him. So there came a group of companions among whom was Abdullah ibn Ma’gal Al-Muzanniy. Then Abdullah ibn Ma’gal Al-Muzanniy said: “O Messenger of Allah, take us along”. The Messenger of Allah replied: “By Allah, I do not have enough provisions to take you”. So they left from the presence of the Messenger of Allah crying because they were disappointed that they could not join the jihad, they did not have the money for it and did not have a vehicle. So not long after that Allah SWT. revealed His words: “And there is no sin on those who, when they come to you, urge you to give them a vehicle …” (Q.5. 9 At-Taubah, 92).

Their names have been mentioned in the book of al-Mubhamat. And His other words, viz: And among the Bedouins, there were those who believed in Allah …” (Q.S. 9 At-Taubah, 99).

Jbnu Jarir has related a hadith through Mujahid who says that the above verse was revealed with regard to the people of Banu Mugarrin, to whom another verse was also revealed with regard to the incident that befell them, namely His words: And there is no sin on those who, when they come to you, give them a ride …” (Q.S. 9 At-Taubah, 92).

Abdur Rahman ibn Ma’gal Al-Muzanniy has also presented a hadith relating to this incident. He relates: “At that time there were ten of us, all from the sons of Banu Mugar rin” then the above verse was revealed concerning us.

Allah SWT said:

“And there were others who confessed their sins …” (Q.S. 9 At-Taubah, 102).

Ibn Murdawaih and Ibn Abu Hatim have presented a hadith through the route of Al-Aufi from Ibn Abbas r.a. who has narrated that when the Messenger of Allah (SAW) left for the battlefield, Abu Lubabah along with five of his friends did not go. Then Abu Lubabah along with two others reflected on the actions and attitudes that he had done, finally they felt sorry and felt sure that they would definitely perish. Then they said: “We are in a soothing shade and pleasant tranquility with our wives, while the Messenger of Allah (SAW) and the believers who are with him are fighting in the field of jihad. By Allah, we will bind ourselves to the pillars of the mosque, and we swear that we will not let go unless the Messenger of Allah (SAW) himself lets go”. They did what they had decided, while the other three people did not follow in the footsteps of Abu Lubabah and his two friends, they just stayed in their homes.

When the Messenger of Allah (SAW) returned from the battlefield, he asked: “Who are those who are tied to the pillars of the mosque?” A man replied: “Abu Lubabah and his companions, they did not go to the battlefield. They promised Allah that they would not untie them except if you untie them yourself”. Then the Messenger of Allah (SAW) said: “I will not untie them until I am ordered to do so”. So Allah SWT. revealed His words: “And there are others who confess their sins” (A.S. 9 At-Taubah, 102).

When the above verse was revealed, the Prophet (SAW) untied them and accepted their excuse, while the other three who did not tie themselves up, were not mentioned in the verse regarding their repentance. These three people are those mentioned in His words: “And (there were) others who were deferred until the judgment of Allah” (Q.S. 9 At-Taubah, 106).

So people say: “They would have perished if the word of Allah had not been revealed explaining the acceptance of their excuse”. Others said: “Perhaps Allah will grant them His forgiveness”. So in the end His words were revealed: “And as for the three for whom their repentance was delayed …” (Q.S. 9 At-Taubah, 118).

Ibn Jarir has given a similar tradition which he related through the route of Ali ibn Abu Talhah from Ibn ‘Abbas r.a. However, he added that Abu Lubabah and his companions came after the forgiveness with their wealth. Then they said: “O Messenger of Allah, this is our property, you give it in charity as expiation for ourselves and we ask you to ask forgiveness for us”. So the Messenger of Allah replied: “I am not commanded to take anything from your wealth”. Then Allah revealed His words: “Take zakat from some of their wealth …” (Q.S. 9 At-Taubah, 103).

Ibn Jarir has also reported the same tradition independently through Sa’id ibn Jubayr, Ad-Dahak, Zaid ibn Aslam and others.

Abd has related a tradition through Qatadah that the above verse was revealed in regard to seven men, four of whom tied themselves to the pillars of the Prophet’s Mosque: Abu Lubabah, Muradas, Aus ibn Khazzam, and Sa’labah ibn Wadi’ah.

Abusy Shaykh has presented a hadith, as has Ibn Mandah in his Kitab As-Sahabah by way of A8-Sauri, from AlA’masy from Abu Sufyan, from Jabir who has related that among those who did not go with the Messenger of Allah (SAW) to the battle of Tabuk were six people, namely Abu Lubabah, Aus ibnu Khazzam, Sa’labah ibnu Wadi’ah, Ka’ab ibnu Malik, Murarah ibnur Rabi’, and Hilal ibnu Umayyah. Then Abu Lubabah, Aus, and Sa’labah came to the mosque to tie themselves to its pillars, and they also took their possessions with them. They said: “O Messenger of Allah, take away the treasure that makes us unable to go with you”.

So the Messenger of Allah replied: “I will not let them go until there is another war (to come)”. So at that very moment His words were revealed: And there are others who confess their sins …” (Q.S. 9 At-Taubah, 102). The sanad of this hadith is strong.

Ibn Murdawaih has presented a tradition with a sanad in which there is Al-Wagidiy, through Umm Salamah who has related that the verse explaining the acceptance of Abu Lubabah’s repentance was revealed in my house. At one time I heard the Messenger of Allah laughing, which was at the time of Suhoor. Then I asked: “O Messenger of Allah, what is it that causes you to laugh?” The Messenger of Allah (SAW) replied: “Abu Lubabah has been forgiven”. Then I said: “Can I tell you that?” The Messenger of Allah replied: “If you like, go ahead”. Then I stood in front of the door of my room, which I did when the verse of hijab had not been revealed, and I said: “O Abu Lubabah, rejoice because Allah has accepted your repentance”. At that time the people rushed to untie him, but Abu Lubabah refused: “Let him be, until the Messenger of Allah himself will release him from me”. When the Messenger of Allah (SAW) went out to perform the Fajr prayer, then he untied Abu Lubabah, then His words were revealed: “And there were others who confessed their sins …” (Q.S. 9 At-Taubah, 102).

Allah SWT said:

“And (among the hypocrites) are those who build mosques to cause harm (to the believers) .” (Q.5. 9 At-Taubah, 107).

Ibn Murdawaih has presented a hadith through the route of Ibn Ishaq who has said that Ibn Shihab Az-Zuhriy has narrated from Ibn Ukaimah Al-Laisi, from his own nephew (i.e. Abu Rahm Al-Giffari) that Ibn Ukaimah once heard Abu Rahm, who was among those who pledged allegiance under a tree to the Messenger of Allah (SAW), saying: “A person who had built the Dirar Mosque came to the Messenger of Allah (PBUH) who was getting ready to leave for Tabuk. Then they said: “O Messenger of Allah, we have built a mosque for the sick and the poor, as a shelter for them in the rainy winter. For this reason we hope that you will visit us and pray in our mosque for us”. Then the Messenger of Allah (SAW) replied: “I am about to go traveling. When I return from traveling, God willing, we will visit you and pray for you in your mosque”. When the Messenger of Allah (SAW) returned from the field of Tabuk, he stopped to rest in Zi Awan, which is a village an hour away from the city of Medina. So at that moment His words were revealed: And (among the hypocrites) there are those who build mosques to cause harm (to the believers) and out of disbelief …” (Q.S. 9 At-Taubah, 107). Then the Prophet called Malik ibn Dakhshan and Mi’an ibn Addiy or his brother (Asim ibn Addiy), and he said: “Go both of you to the mosque whose owners have done wrong, then tear it down and burn it”, then both of them did what the Prophet had ordered.

Ibn Abu Hatim and Ibn Murdawaih have presented a hadith through the narration of Al-Aufi and Ibn Abbas r.a. Ibn Abbas r.a. relates that when the Messenger of Allah built the QGuba Mosque, some men from among the Ansar, among whom was Yakhdij, went out with the intention of building the Nifag Mosque. So the Messenger of Allah said to Yakhdij: “Woe to you, what do you mean by all this? Yakhdij replied: “O Messenger of Allah, I mean nothing but mere goodness”. So Allah sent down His word, which is the verse above.

Ibn Murdawaih has presented a hadith through the route of Ali Ibn Abu Talhah, from Ibn ‘Abbas r.a. who narrated that some people from among the Ansar wanted to build a mosque. So a man named Abu Amir said to them: “Build your mosque and then prepare the strength and weapons that you are capable of, for verily I will soon go to the Roman Emperor. I will bring in Roman troops, then I will expel Muhammad and his companions from Medina”.

When they had finished building their mosque, they came to the Prophet and told him: “We have just finished building our mosque, so we would love it if you would pray in it”. At that very moment Allah revealed His words: “You shall not pray in that mosque forever…” (Q.S. 9 At-Taubah, 108).

Al-Wahidi has related a hadith through Sa’d ibn Abu Waggas who narrated that the hypocrites were going to build their own mosque to rival the Quba Mosque, so they offered Abu Amir to be their imam when it came (from Caesar). But when they had finished building it, they came to the Messenger of Allah (SAW) and asked him: “We have built a mosque, so we ask you to pray in it”. Then His words were revealed: You shall not pray in that mosque forever …” (Q.S. 9 At-Taubah, 108).

Imam Turmuzi has related a hadith through Abu Hurairah r.a. who has narrated that this verse was revealed with regard to the worshipers of the Quba Mosque, saying: “Therein are those who wish to cleanse themselves. And Allah loves those who are clean” (Q.S. 9 At-Taubah, 108). Ibn ‘Abbas r.a. said that the worshipers of the Quba Mosque always cleaned themselves with water, then this verse was revealed regarding their attitude.

Umar ibn Shaibah in his book Akhbarul Madinah has presented a tradition through the route of Al-Walid ibn Abu Sandar Al-Aslami, from Yahya ibn Sahl Al-Ansari, from his father who narrated that this verse was revealed regarding the worshipers of the Quba Mosque. They used to use water to purify themselves from defecation, then His words were revealed: “Therein are those who wish to purify themselves …” (Q.S. 9 AtTaubah, 108).

Ibn Jarir has related a hadith through Ata who has narrated that the first people to perform ablution with water were the worshippers of the Quba Mosque, so His words were revealed in connection with this attitude of theirs, namely: “Therein are those who wish to purify themselves. And Allah loves those who are clean” (Q.S. 9 At-Taubah, 108).

Allah Almighty says:

“Verily Allah has purchased …” (Q.S. 9 At-Taubah, 111).

Ibn Jarir has presented a tradition through Muhammad ibn Ka’ab Al-Gurazi who has related that Abdullah ibn Rawwahah said to the Messenger of Allah (SAW): “Make a condition for your Lord and for yourself as you like”, then the Messenger of Allah said: “I condition for my Lord that you should worship Him and never associate anything with Him. And I require for myself, that you defend me as you defend your own lives and property” They (the companions of Ansar) asked: “If we do that, what will we receive?” The Messenger of Allah (SAW) replied: “Paradise”. They said: “If so, it means that (our) business is very fortunate, we promise not to damage it and not to withdraw from it”. Then His words were revealed: “Verily, Allah has purchased from the believers their selves and their wealth …” (Q.S. 9 At-Taubah, 111).

Allah SWT said:

“It is not fitting for the Prophet and those who believe …” (Q.S. 9 At-Taubah, 113).

Imam Bukhari and Imam Muslim have presented a tradition through Sa’id ibn al-Musayyab, from his father who has narrated that when Abu Talib was facing death, the Messenger of Allah (SAW) came to visit him. At that time Abu Talib had Abu Jahl and Abdullah ibn Abu Umayyah by his side. Then the Prophet said: “O uncle, say: There is no God but Allah (La Ilaha Illallah), later I will defend you with it before Allah.”

Abu Jahal and Abdullah ibn Umayyah said: “O Abu Talib, do you not like the religion of Abdul Muttalib?” The two men continued to speak to Abu Talib, until in the end Abu Talib told the three of them, that he was in the religion of Abdul Muttalib”. So the Messenger of Allah (SAW) said: “I will indeed continue to ask forgiveness for you as long as I am not forbidden to do so for you”. Then His words were revealed: It is not fitting for the Prophet and those who believe to ask forgiveness (from Allah) for the polytheists”. (Q.S. 9 At-Taubah, 113).

And the following verse was revealed regarding Abu Talib as well, namely: Surely you will not be able to guide those whom you love …” (Q.S. 28 Al-Gasas, 56). The external meaning of this verse indicates that it was revealed in Mecca (even though it is a Madaniyyah verse).

Imam Turmuzi has presented a hadith and he rated it as hasan (good), Imam Hakim has also narrated the same hadith, both of which are from ‘Ali r.a. ‘Ali r.a. has narrated, “I once heard a man begging forgiveness for his parents, while his parents were polytheists. Then I said to him: ‘Do you ask forgiveness for your parents, while they are polytheists?” Then the man replied: “Prophet Ibrahim had sought forgiveness for his own father (uncle), while he was a polytheist.”

Ali r.a. continued his story, “Then I told the incident to the Prophet Muhammad. So at that moment His words were revealed: ‘It is not fitting for the prophet and the believers to ask forgiveness (from Allah) for the polytheists…’ (Q.S. 9 At-Taubah, 113)”.

Imam Hakim and Imam Baihagi in their Book of Ad-Dalail, and others have presented a hadith through Ibn Mas’ud r.a. who has related that one day the Messenger of Allah went out to go to the graveyard. Then the Messenger of Allah sat next to one of the graves, then he prayed at the grave for a long time. After that the Messenger of Allah (SAW) cried, so I cried too, because I was affected by his crying.

Then the Prophet said. “Verily, the grave that I sat beside was my mother’s grave. I asked Allah for permission to pray for her, but He did not allow it”. At that time His words were revealed: “It is not fitting for the Prophet and those who believe to ask forgiveness (from Allah) for the polytheists …” (Q.S. 9 At-Taubah, 113).

Imam Ahmad and Ibn Murdawaih have presented a hadith,

whose wording comes from Imam Ahmad, through the tradition of Buraydah. Buraidah narrated that when I was with the Prophet on a journey, he suddenly stopped at Asfan. Then the Prophet SAW. saw his mother’s grave, for that he made ablution first, then recited a prayer and continued to cry. After that he said: “Verily I have asked permission from my Lord to be allowed to ask forgiveness for my mother, but He forbade me”. So at that time His words were revealed: It is not fitting for the Prophet and those who believe to ask forgiveness (from Allah) for the polytheists …” (Q.S. 9 At-Taubah, 113). Imam Tabrani and Ibn Murdawaih have also related a similar tradition through Ibn Abbas r.a. It is mentioned in the tradition that this happened when the Prophet returned from the field of Tabuk, then he set out for Mecca for the purpose of Umrah, then he stopped at Asfan.

Al-Hafiz ibnu Hajar commented that there are many causes for the revelation of this verse, such as the incident about Abu Talib, the incident about Siti Aminah (the Prophet’s mother), and the story about Ali, as well as other people. Everything shows various causes of nuzul.

The words of Allah SWT:

“Verily Allah has accepted the repentance of the Prophet …” (Q.S. 9 At-Taubah, 117).

Imam Bukhari and others have narrated a hadith through Ka’ab ibn Malik who has said, “I have never missed a battle, always with the Prophet, except only in the Battle of Badr. And when the Battle of Tabuk was called, which was the last battle for the Prophet (PBUH), then the people were called to go to the battlefield, and so on. This Hadith contains the words: Then Allah revealed His words regarding the acceptance of our repentance, namely His words: Verily, Allah has accepted the repentance of the Prophet, the Muhajirin …” (Q.S. 9 At-Taubah, 117), up to His words: Verily, Allah is the Acceptor of repentance, the Most Merciful’ (Q.S. 9 At-Taubah, 118). And His words were also revealed: “Fear Allah, and be with those who are righteous” (Q.S. At-Taubah 119).

Allah SWT said:

“It is not fitting for the believers to go all the way (to the battlefield)…” (Q.S. 9 At-Taubah, 122).

Ibn Abu Hatim has related a hadith through Ikrimah who said that when the following words were revealed, namely: “If you do not go out to fight, Allah will surely torment you with a painful punishment” (Q.S. At-Taubah, 39).

It is mentioned that at that time there were people who did not go to the battlefield, they were in the Bedouin area (interior) because they were busy teaching religion to their people. So the hypocrites commented: “Surely there are people left behind in the rural areas, so woe to those rural people”. Then His words were revealed stating: “It is not fitting for the believers to go all out (to the battlefield)…” (Q.S. 9 At-Taubah, 122).

Ibn Abu Hatim has also presented another hadith through ‘Abdullah ibn Ubaid ibn Umair who relates that in view of the great desire of the believers towards the issue of jihad, it is mentioned that when the Prophet sent his Sariyyah, they all went. And they left the Prophet in Medina with the weak ones. So the topmost word of Allah SWT. was revealed (i.e. Surah At-Taubah, verse 122).

ASBABUN NUZUL SURAH YUNUS

In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT said:

“Should it be a wonder to man…” (Q.S. 10 Yunus, 2).

Imam Ibn Jarir has presented a hadith through the route of AdDahhak from Ibn Abbas r.a. who has narrated that when Allah appointed Prophet Muhammad as an apostle, the Arabs denied it, or some of them denied it. They said: “Great is Allah from making His Messenger a human being”. So Allah revealed His words: “Should it be a wonder to man…” (Q.S. 10 Yunus, 2). And Allah also revealed His words: “We sent no messengers before you (Muhammad) but a few men …” (Q.S. 21 Al-Anbiya’, 7).

When Allah repeated His proof against the polytheists, they said: “If the Messenger is a human being, then surely he is not Muhammad, for there is someone more deserving of the office than him. Why was this Qur’ān not revealed to a great man from one of these two lands (Mecca and Taif)?” They said that there was a greater man than Muhammad. They meant Al-Walid ibn Mughirah from Mecca, and Mas’ud ibn Amr As-Saqafiy from Taif. So in refutation of them, Allah revealed His words: “Are they those who divide the mercy of your Lord” (Q.S. 43 Az-Zukhruf, 32).

ASBABUN NUZUL SURAH HUD

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

Allah SWT said:

“Remember, indeed they turned away their chests …” (Q.S. 11 Hud, 5).

In connection with the above verse Imam Bukhari in his sahih has narrated a hadith through Ibn Abbas r.a. who has related that there were people who felt ashamed to perform a great desire because their genitals could be seen from the sky, and also felt ashamed to have intercourse with their wives because their genitals could be seen from the sky. Then the above-mentioned words of Allah were revealed concerning them.

However, Imam Ibn Jarir and others have presented a tradition through Abdullah ibn Shaddad who has narrated that if one of the hypocrites saw the Prophet (SAW), he turned his chest away so that the Prophet (SAW) would not see him. Then the verse int was revealed.

Ibn Abu Hatim has given a tradition through Qatadah who has narrated that when the words of Allah were revealed:

“The Day of reckoning of their deeds has come near to mankind”. (Q.S. 21 Al-Anbiya”, 1).

So the people said: “Verily, the Hour is near.” Therefore, they did nahi munkar to each other. There was a people who did nahi munkar, but only for a short time, then they returned to their usual evil deeds. So Allah SWT. revealed His words:

“And verily, if we delay their punishment until a certain time …” (Q.S. 11 Hud, 8).

Imam Ibn Jarir has also related a similar tradition through Jurajj.

Imam Bukhari and Imam Muslim have narrated a hadith through Ibn Mas’ud who told that a man had kissed a non-muhrim woman. Then the man came to the Prophet (peace be upon him) and told him all that he had experienced. So Allah revealed His words:

“And pray on the two sides of the day (morning and evening) and at the beginning of the night. Verily, good deeds expiate the sins of bad deeds.” (Q.S. 11 Hud, 114).

Then the man asked: “Is this specific to me only?” The Prophet replied: “It applies to all my Ummah”.

Imam Turmuzi and others have narrated a hadith through Abul Yusr who said, “I had a woman who wanted to buy dates. So I told her that inside the house there were better dates than those outside. Then she entered the house with me, and I embraced her and kissed her. After that incident I went to the Messenger of Allah (SAW) and told him the whole story. So the Prophet said: “Do you dare to commit such treachery against the wife of a mujahid who is fighting in the cause of Allah? Then the Prophet bowed his head for a long time until Allah SWT. revealed His revelation to him, namely:

“And pray on both sides of the day (morning and evening)…” (Q.S. 11 Hud, 114).

Until His words:

This is a reminder for those who remember (Q.S. 11 Hud, 114).

Similar traditions have also been mentioned in the traditions of Abu Umamah, Mu’at ibn Jabal, Ibn Abbas, Burayd and other Companions. Their traditions have been mentioned in full in the book of Turjumanul Quran.

ASBABUN NUZUL OF SURAH YUSUF

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

Imam Hakim has narrated a tradition, as have the other Imams, through Sa’d ibn Abu Waqqas who has related that the Qur’an was revealed to the Prophet for some time, then the Prophet recited it to them (the Companions) for some time. Then they said: “O Messenger of Allah, why have you never told us stories?” Then Allah revealed His words: “Allah has sent down the best of words.” (Q.S. 39 Az-Zumar, 23). However, according to the hadith reported by Imam Ibn Abu Hatim, it was added that the Companions said: “O Messenger of Allah, please tell us stories”. Then Allah revealed His words:” Has not the time come for those who believe to submit their hearts …” (Q.S. 57 Al-Hadid, 16). Imam Ibn Jarir has presented a tradition through Ibn Abbas r.a. who has narrated that the companions said to the Messenger of Allah (SAW): “O Messenger of Allah, will you tell us stories?”. Then Allah revealed His words: “We tell to: …” (Q.S. 12 Yusuf, 3). Ibn Murdawaih has also presented a similar tradition, taking the route of transmission from ‘Abd Allah ibn Mas’ud r.a.

ASBABUN NUZUL SURAH AR-RA’D

In the name of Allah, the Most Gracious, the Most Merciful, Imam Tabrani and others have reported a tradition through Ibn Abbas r.a. that Arbad ibn Qais and Amir ibn Tufail came to Madinah to meet the Messenger of Allah. Then Amir ibn Tufail said: O Muhammad, what reward will you give me if I convert to Islam?” The Messenger of Allah (SAW) replied: “You will get as other Muslims get, and you Ibn Abu Hatim and Ibn Murdawaih have presented a hadith through Atiyyah Al-Aufi who has narrated, that the pagans of Mecca said to the Prophet (PBUH): “If you could remove the hills of Mecca from us so that the land would become spacious, then we would cultivate on it. If only you could divide the land, as Prophet Solomon once did for his people by using the wind. Had you been able to bring back to life for us those who had died, as the Prophet Jesus had done for his people, (we would have believed in you)”. Then Allah SWT. revealed His words: “And if there were a recitation …” (Q.S. 13 Ar-Ra’d: 31).

Ibn Abu Hatim has related a tradition through Mujahid who has narrated that when this verse was revealed, namely: “And there is no right for a messenger to bring a verse (miracle), except by the permission of Allah” (Q.S. 13 Ar-Ra’d: 38) the people of Quraysh said to the Prophet: “O Muhammad, we see that you have nothing left, everything has been used up to settle your affairs”. Then Allah SWT. revealed His other words, namely: “Allah abolishes what He wills and establishes …” (Q.S. 13 Ar-Ra’d: 39).

ASBABUN NUZUL SURAH IBRAHIM

In the name of Allah, the Most Gracious, the Most Merciful, Imam Ibn Jarir has related a hadith through Ata Ibn Yasar who has narrated that this verse was revealed in connection with the people (disbelievers) who were killed during the Battle of Badr, namely His words: Have you not seen those who have exchanged the favor of Allah for disbelief …” (Q.S. 14 Ibrahim, 28).

ASBABUN NUZUL SURAH AL-HIJR

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

Allah SWT said:

“And indeed We have known…” (Q.S. 15 Al-Hijr, 24).

Imam Turmuzi, Imam Nasai, Imam Hakim, and others have narrated a hadith through Ibn Abbas r.a. who has related that there was a woman praying behind the Messenger of Allah. The woman was very beautiful. And it was mentioned that some of the people came forward to join the first row, so that he could not see her. However, some of the people went backwards so that he would be at the very back of the row: when he bowed, he peeped at her through the cracks in his armpits. Then Allah revealed His words: “And verily We have known those who were before you, and verily We know those who are after you”. (Q.S. 15 Al-Hijr, 24).

Ibn Murdawaih has related a tradition through Daud ibn Saleh that he asked Sahl ibn Hanifah Al-Ansari about His words: “And verily We have known those who were before you, and verily We have known those who were after you”. (Q.S. 15 Al-Hjjr, 24).

David ibn Saleh asked: “Was this verse revealed concerning the matter of fisabilillah (fighting in the cause of Allah)?” Sahl ibn Hanifah AlAnsari replied: “No, but it was revealed regarding the rows of prayer”.

Allah Almighty says:

“Verily, those who fear…” (Q.S. 15 Al-Hijr, 45). As-Sa’labi has presented a hadith through Salman Al-Farisi, it is stated that when Salman heard the words of Allah Almighty being revealed, namely: “And surely Jahannam is indeed a place that has been threatened to them all”. (Q.S. 15 Al-Hijr, 43), Salman fled for three days and nights out of fear, and he did it in a state of unconsciousness because of his fear. Then he was brought to the Prophet. The Prophet asked him about what he had done, and Salman replied: “O Messenger of Allah, when this verse was revealed: “And surely Jahannam is indeed a place that has been threatened to them all”. (Q.S. 15 Al-Hijr, 43), by the Lord who sent you with the right thing, that verse broke my heart”. So Allah revealed another of His words, namely: “Verily, the pious are in Paradise and (near) springs of (flowing) water”. (Q.S. 15 Al-Hijr, 45).

Allah SWT says:

“And We wiped out every grudge that was in their hearts”. (Q.S. 15 Al-Hijr, 47).

Ibn Abu Hatim has related a hadith through ‘Ali ibn al-Husayn who has narrated that this verse was revealed with regard to Abu Bakr and ‘Umar, saying: “And We wiped out any resentment that was in their hearts”. (Q.S. 15 Al-Hijr, 47).

Then someone asked: “What kind of grudge is that?” Ali ibn al-Husayn replied: “The grudge of Jahiliyyah. Verily among the Banu Tamim and the Banu Addi and the Banu Hashim there was enmity during the days of Jahiliyyah. When they converted to Islam, they became people who loved each other. One day Abu Bakr was sick with rheumatism, so Ali immediately warmed his hand, then he rubbed it on Abu Bakr’s waist. At that moment His words were revealed, namely the above verse”.

Allah SWT said:

“Tell My servants …” (Q.S. 15 Al-Hijr, 49).

Imam Tabrani has presented a hadith through Abdullah ibnuz Zubair who has related that one day the Messenger of Allah SAW. met a group of his companions, they were laughing. Then the Prophet said to them: “Are you still laughing, while heaven and hell are mentioned before you?” After that His words were revealed: “Tell My servants that indeed I am the Most Forgiving, the Most Merciful, and that indeed My punishment is a very painful punishment”. (Q.S. 15 Al-Hjjr, 49-50).

Ibn Murdawaih has also presented the same tradition through another chain of transmission, namely a man from among the companions of the Prophet. The Companion has related that one day the Messenger of Allah (SAW) visited us (the Companions) from the door that the Banu Shibah people used to enter. So the Prophet said: “I see you laughing. Why?” After that the Prophet left, but came back, then said: “Verily, when I went and reached Hijr, suddenly the Angel Gabriel came and said: “O Muhammad, Allah has said to you, why do you despair of My servants? So tell My servants that I am indeed the Most Forgiving, the Most Merciful, and that My punishment is indeed a very painful punishment.”

Allah says:

“Surely We have preserved you from the evil of those who mock (you). (Q.S. 15 Al-Hijr, 95).

Imam Bazzar and Imam Tabrani have presented a tradition through Anas ibn Malik r.a. who has narrated that one day the Prophet passed by a group of Meccans. Then they pointed their index fingers straight at the Prophet’s nape. (from behind him) saying: “This is the person who acclaimed me to be a prophet and accompanied by Archangel Gabriel”. Then Archangel Gabriel also pointed his index finger at them, and at that very moment their bodies were full of boils, then the boils oozed pus that smelled very bad, so that no one dared to come close to them. So at that very moment His words were revealed: “Verily We preserve you from the evil of those who mock you”. (Q.S. 15 Al-Hjjr, 95).

ASBABUN NUZUL SURAH AN-NAHL

By the name of Allah, the Most Gracious, the Most Merciful.

Ibn Murdawaih has related a hadith through Ibn Abbas r.a. who has narrated that when this verse was revealed, namely: “The decree of Allah has certainly come”. (Q.S. 16 An-Nahl, 1), then the Companions of the Prophet (S) immediately got up, but then another verse was revealed, namely: “So do not ask that it be hastened”. (Q.S. 16 AnNahl, 1). At that moment the Companions became calm again.

Abdullah ibn Imam Ahmad in his book Zawaiduz Zuhd and Ibn Jarir and Ibn Abu Hatim have presented a hadith through Abu Bakr ibn Abu Hafs r.a. who has related that when His words were revealed: “The punishment of Allah is certain”. (Q.S. 16 An-Nahl, 1), the Companions immediately got up, but His next words were revealed, namely: “So do not ask that the punishment be hastened”. (Q.S. 16 An-Nahl, 1).

Allah SWT said:

“They swear …” (Q.S. 16 An-Nahl, 38).

Ibn Jarir and Ibn Abu Hatim have presented a hadith through Abul ‘Aliyah who narrated that a man from among the polytheists owed a man from among the Muslims. Then the Muslim man came to collect from him, and among the words that the Muslim man said were: “I really hope that after I die, this debt will become a reward of such and such an amount.” The polytheist replied: “Surely you think that you will be resurrected after death”. Then the polytheist swore by the name of Allah solemnly, then he said: “Allah will not resurrect the dead.” So this verse was revealed.

Allah SWT said:

“And those who migrate …” (Q.S. 16 An-Nahl, 41).

Ibn Jarir has related a hadith through David Ibn Abu Hindun who has narrated that this verse, namely: “And those who emigrate for the sake of Allah after they have been wronged”. (Q.S. 16 An-Nahl, 41), up to His words: “And to their Lord alone do they put their trust”. (Q.S. 16 An-Nahl, 42), was revealed in regard to Abu Jandal ibnu Suhail.

Allah SWT said:

“Allah made a parable …” (Q.S. 16 An-Nahl, 75).

Ibn Jarir relates a hadith through Ibn Abbas r.a. in connection with His words: “Allah has made an example of a slave who is owned.” (Q.S. 16 An-Nahl, 75). Ibn ‘Abbas r.a. said that this verse was revealed with regard to a man from among the Quraysh and his slave.

And in connection with His words: “Two men who are mute”. (Q.S. 16 An-Nahl, 76). Ibn Abbas also said that the verse was revealed in connection with Uthman ibn Affan and a slave of his who hated Islam, then the slave encouraged Uthman not to give charity and do good deeds.

Allah SWT said: “They know the favor of Allah …” (Q.S. 16 An-Nahl, 83).

Ibn Abu Hatim has presented a tradition through Mujahid who has related that a Bedouin man came to the Prophet’s head. Then the Bedouin man asked the Prophet SAW. So the Prophet 5AW. recited to him the words of Allah SWT: “And Allah made for you your houses as dwellings”. (Q.S. 16 An-Nahl, 80), then the Bedouin man replied: “Yes”. Then the Prophet continued his recitation: “And He made for you houses (tents) of the skins of livestock which you find light (to carry) when you walk and when you settle”. (Q.S. 16 An-Nahl, 80). The Bedouin man replied: “Yes”. Then the Prophet (SAW) recited to him all the verses, while the Bedouin man only replied “Yes”, until the Prophet’s recitation reached His words: “Thus Allah perfects His favor upon you so that you surrender to Him”. (Q.S. 16 An-Nahl, 81). But after the recitation of the above verse, the Bedouin man turned away, walking away from the Prophet. So Allah SWT. revealed His words: “They know the favors of Allah, but they deny them, and most of them are disbelievers”. (Q.S. 16 An-Nahl, 83).

The words of Allah SWT:

“And be precise …” (Q.S. 16 An-Nahl, 91). Ibn Jarir relates a hadith through Buraidah who has narrated that the above verse was revealed with regard to pledging allegiance to the Prophet.

The words of Allah SWT:

“And do not you …” (Q.S. 16 An-Nahl, 92).

Ibn Abu Hatim has presented a hadith through Abu Bakr ibn Abu Hafs r.a. who has narrated that there was a woman known as Sa’idah Al-Asadiyahj, she was a mad woman, whose only occupation was collecting hair and fibers. The following verse was revealed regarding her characteristics, namely: “And do not be like a woman who spins back her spun work …” (Q.S. 16 An-Nahl, 92).

The words of Allah SWT:

“And surely We know..” (Q.S. 16 An-Nahl, 103).

Ibn Jarir has presented a hadith with a da’iif (weak) sanad through the route of Ibn Abbas r.a. who has related that the Prophet Muhammad taught Islam to a Christian priest in Mecca known as Bal’am. Balam spoke the language of ‘Ajam. And the polytheists often saw the Prophet visiting him and coming out of him. So they said: “Surely he (Muhammad) learned from Balam”. So Allah Almighty revealed His words: “And indeed We know that they say: Surely the Qur’an was taught to him by a man (Muhammad) (Q.S. 16 An-Nahi, 103)”.

Ibn Abu Hatim has related a hadith through the route of Husayn from Abdullah ibn Muslim Al-Hadrami who related that we had two slaves, one of whom was named Yasar and the other Jabbar, both of whom were from Sagliyah (present-day Sicily). Both of them always read their books and taught them to others. And the Prophet often passed by them and listened to their recitation. So the polytheists said: “Surely he (Muhammad) learned from these two men”. Then Allah revealed His word.

Allah SWT said:

“Except those who are forced to disbelieve …” (Q.S. 16 An-Nahl, 106).

Ibn Abu Hatim relates a hadith through Ibn Abbas r.a. who said that when the Prophet intended to migrate to Medina, the polytheists captured Bilal, Khabbab, and Ammar ibn Yasir. So Ammar said words that made the polytheists feel amazed by it, Ammar deliberately did that for his own safety, namely bertagiyyah. When he returned to the Messenger of Allah, he told him about it. So the Messenger of Allah asked him: “What was your heart like when you said that sentence? Did you feel relieved by what you said?” Ammar replied: “No”. So Allah revealed His words: “Except for the one who is forced to disbelieve, while his heart remains calm in faith (he does not sin)”. (Q.S. 16 An-Nahl, 106).

Ibn Abu Hatim has also related another hadith through Mujahid who has narrated that the above verse was revealed with regard to some Meccans who had believed. Then some of the Companions wrote to them from Medina, encouraging them to emigrate. Then they left for Medina. However, on the way they were pursued by the Quraysh, then the Quraysh tortured them so that they uttered the word kufr under duress. So the verse was revealed concerning them.

Ibn Sa’id in his book At-Tabagat has presented a hadith through ‘Umar ibn Hakam who has related that Ammar ibn Yasir was so severely tortured that he did not realize what his mouth was saying. Similarly Suhaib also suffered such severe torment that he did not realize what his mouth was saying. Fukaihah also suffered such severe torment that he did not realize what his mouth was saying. Bilal, Amir ihnu Fuhairah, and the rest of the Muslims suffered severe torment from the polytheists: it was in regard to them that the following verse was revealed, which says: “And surely your Lord is the protector of those who emigrate after suffering trials”. (Q.S. 16 An-Nahl, 110).

Allah SWT said:

“And if you give a reward…” (Q.S. 16 An-Nahl, 126).

Imam Hakim, Imam Baihagi in his book Ad-Dala’il, and Imam Bazzar have presented a hadith through Abu Hurairah r.a. who has related that the Messenger of Allah (SAW) stood before the body of Hamzah when he died as a martyr, while his condition was very sad because it was chopped. So the Prophet swore at that time through his words: “Indeed I will repay this deed with seventy people from among them as your replacement”. So at that very moment the Angel Gabriel descended on the Prophet SAW. who was standing at that time, while bringing the revelation of the last verses of Surah An-Nahl, starting from His words: “And if you retaliate, then retaliate with a retaliation equal to the punishment inflicted upon you”. (Q.S. 16 An-Nahl, 126), until the end of Surah An-Nahl.

Then the Messenger of Allah stopped and refrained from what he wanted.

Imam Turmuzi has presented a tradition which he considers to be Hasan, as has Imam Hakim through the route of Ubay ibn Ka’ab r.a. who has related that when the Battle of Uhud was over among those who died from among the Ansar companions were sixty-four people, while those who died from among the Muhajirin companions were six people, one of whom was Hamzah ibn Abdul Mutalib (the Prophet’s uncle). And it turned out that their bodies were all in a sad state, namely chopped up. So the companions of Ansar said: “Had we been able to kill them on another occasion, in such an event, we would have been more cruel than them”.

So at the opening of Mecca, Allah revealed His words: “And if you retaliate, then retaliate…” (Q.S. 16 An-Nahl, 126).

According to the correct information, the above verse was revealed a few nasa later, i.e. until the opening of Mecca. But according to the narration of the previous hadith, this verse was revealed during the Battle of Uhud. Ibn Hassar concluded from all of this that the Heart was first revealed in Mecca, then in Uhud, and finally in Mecca again, as a warning from Allah to His servants.

ASBABUN NUZUL SURAT AL-ISRA’

In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT said:

“And a sinner cannot bear the sin of another …” (Q.S. 17 Al-Isra’, 15).

Ibn Abdul Barr has presented a hadith with a da’if sanad through Siti Aisha r.a. who has related that Siti Khadijah asked the Messenger of Allah (SAW) about the children of the polytheists. The Prophet replied: “They are from their fathers”. Then after that Siti Khadijah asked the Messenger of Allah again. then the Messenger of Allah SAW. answered: “Allah knows better about what they do (later if they live)”. Then Siti Khadijah asked the Prophet again after the religion of Islam was strong, then His words were revealed: “And a sinner cannot bear the sin of another”. (Q.S. 17 Al-Isra’, 15).

And the Messenger of Allah (SAW) said: “The children of the polytheists are in fitrah (Islam)”, or he said: “(They) are in paradise”.

Allah SWT said:

“And if you turn away…” (Q.S. 17 Al-Isra’, 28).

Sa’id ibn Mansur has related a tradition through ‘Ata AlKhurrasani who has narrated that a group of people from the tribe of Muzayyanah came to ask the Messenger of Allah for food. So the Messenger of Allah said: “I do not find what I should give you”. Then they turned away, while their eyes were shedding tears because of sadness, they thought that it was because of the Prophet’s anger towards them. So Allah revealed His words: “And if you turn away from them to obtain mercy…” (Q.S. 17 Al-Isra’, 28).

Ibn Jarir has related a hadith through Ad-Dahhak who has narrated that this verse was revealed with regard to the poor people who begged the Prophet.

Allah SWT said: “And do not turn your hands … (Q.S. 17 Al-Isra’, 29). Sa’id ibn Mansur has presented a hadith through Sayar Abul Hakam who has narrated that the Prophet had received some clothes: while the Prophet was a very generous person, he distributed them to others. Then a people came to him asking for clothes, but they found that the clothes had been divided. So Allah Almighty revealed His words: “And do not let your hands be tied around your necks and do not stretch them out too much …” (Q.S. 17 Al-Isra, 29). Ibn Murdawaih and others have presented a tradition through Ibn Mas’ud r.a. who has related that a child came to the Prophet and said: “My mother asks you for this and that”. The Prophet replied: “Today we have nothing”. Then the boy said: “My mother told me to tell you, give me your shirt”. So the Prophet took off his robe and gave it to the boy, so the Prophet stayed in the house without wearing any clothes. So at that very moment His words were revealed: “And do not let your hands be tied around your necks and do not stretch them out too much, so that you become disgraced and regretful”. (Q.S. 17 Al-Isra) 29). Ibn Murdawaih has also presented another tradition through Abu Umamah, that the Prophet said to Siti Aisha r.a.: “It is enough for me to spend what I have”. So Siti Aisha r.a. said: “Then it is all gone”. So Allah Almighty revealed His words: “And do not let your hands be tied around your necks…” (Q.S. 17 Al-Isra’ 29). Looking at the external meaning of this verse, it can be concluded that it was revealed in Madinah.

Allah SWT said:

“And give to the near relatives …” (Q.S. 17 Al-Isra’ 26).

Imam Tabrani and others have presented a tradition through Abu Sa’id Al-Khudri who has related that when this verse was revealed, He said: “And give to the near relatives their due. (Q.S. 17 Al-Isra, 26).

Then the Prophet Muhammad SAW. called Siti Fatimah, then he gave her the land of Fadak. |

Ibn Kasir commented that this is difficult to understand because it gives the impression that this verse was revealed in Medina, whereas according to the popular opinion it was revealed in Mecca.

Ibn Murdawaih has also narrated a similar tradition through Ibn Abbasr.a.

Allah SWT said:

“And when you recite the Qur’an…” (Q.S. 17 Al-Isra, 45).

Ibnul Munzir has related a hadith through Shihab who has narrated that if the Messenger of Allah (SAW) recited the Quran to the polytheists of Quraysh with the intention of inviting them to the teachings of the Qur’an, then they said in a mocking tone, which is what is cited by His words: “Our hearts are under a cover that covers what you call us to and in our ears there is a plug and between us and you there is a wall”. (Q.S. 41 Fussilat, 5).

So Allah revealed His words on this occasion as they intended in their words, namely: “And when you recite the Qur’an …” (Q.S. 17 Al-Isra, 45 …)

The words of Allah SWT:

Say: “Call…” (Q.S. 17 Al-Isra, 56).

Imam Bukhari and others have presented a hadith through Ibn Mas’ud r.a. who has related that there was a group of people who worshipped the jinn. Then many jinns converted to Islam, while humans still worshiped them, so Allah SWT, revealed His word: Say: “Call those whom you regard as gods besides Allah …” (Q.S. 17 Al-Isra, 56).

Allah SWT said:

“And there is nothing to prevent Us …” (Q.S. 17 Al-Isra, 59).

Imam Hakim and Imam Tabrani and others have presented a hadith through Ibn Abbas r.a. who has narrated that the inhabitants of the city of Mecca asked the Prophet (PBUH) that he make Safa Hill as gold for them, then he should move the mountains around Mecca away from them, with the intention that they can grow crops. So it was said to the Prophet: “If you wish, then you can postpone, postpone what they ask for, and if you wish then you can bring what they ask for: then if they deny after that, surely they will be destroyed, as the people before them have been destroyed”. The Prophet spontaneously replied: “However, I would rather defer their request”. Then Allah SWT. revealed His words: “And there is nothing to prevent Us from sending (to you) signs (of Our power) except that they were denied by the ancients …” (Q.S. 17 Al-Isra, 59).

Imam Tabrani and Ibn Murdawaih have related a similar tradition with a simpler idiom than the one above through Az-Zubayr.

Allah Almighty says:

“And We did not make …” (Q.S. 17 Al-Isra’, 60).

Abu Ya’la has presented a tradition through Umm Hani, that when the Prophet performed the Isra, in the morning the Prophet narrated it to a group of Quraysh, but they made fun of him. Then they asked the Prophet for evidence that justified his story. So the Prophet described Baitul Mugaddas, then he told them about their caravan. So at that very moment Al-Walid ibnul Mugirah said: “This is magic”. Allah immediately revealed His words, namely: “And We have not made the ru-ya which We have shown you, but as a test for man”. (Q.S. 17 Al-Isra’, 60).

Ibn Munzir has also reported the same tradition through al-Hasan.

Ibn Murdawaih has reported a tradition through al-Husayn ibn ‘Ali that the Messenger of Allah (SAW) looked distressed one morning. So someone said to him: “What is it that you are thinking about, do not be troubled, for indeed your ru-ya is a test for their faith”. So Allah revealed His words: “And We have not made the ruya which We have shown you, but as a test for man”. (Q.S. 17 Al-Isra’, 60).

Ibn Jarir has also reported the same tradition through Sahal ibn Sa’d.

Ibn Abu Hatim has given a tradition through Amr ibn As, through Ya’la ibn Murrah, and from the mursal of Sa’id ibn Musayyab, which is the same tradition, but the sanads are da’if.

Allah says:

“And (so is) the cursed tree of wood in the Qur’an …” (Q.S. 17 Al-Isra’ 60).

Ibn Abu Hatim and Imam Baihagi in their book Al-Ba’as have presented a tradition through Ibn Abbas r.a. who has narrated that when Allah mentioned the zaggum tree to frighten a group of Quraysh, Abu Jahl said: “Do you know this zaqqum tree that Muhammad used to frighten you?” They answered: “No”. Then Abu Jahl replied (in a mocking tone): “Bread with gravy, then mixed with cheese: if we could have had it, we would have swallowed it whole” So Allah revealed His words: “And (so is) the cursed tree of wood in the Qur’an. And We frightened them, but that only increased their disobedience”. (Q.S. 17 Al-Isra’, 60).

And Allah also revealed His words, namely: “Verily the tree of zaqqum is the food of those who sin much”. (Q.S. 44 Ad-Dukhan, 4344).

Allah SWT said:

“And indeed they almost turned you away …” (Q.S. 17 Al-Isra”, 73).

Ibn Murdawaih and Ibn Abu Hatim have presented a hadith through the route of Ishaq, from Muhammad ibn Abu Muhammad, from Ikrimah, and from Ibn Abbas r.a. who has narrated that Ummayyah ibn Khalaf, Abu Jahal, and some people from the tribe of Quraysh went out to visit the Prophet. When they arrived, they said to the Prophet: “O Muhammad, come here, stroke our gods (idols), then we will convert to your religion”. And the Prophet SAW. liked his people if they converted to Islam, so it made the Prophet’s heart soft. So Allah SWT. revealed His words: “And indeed they almost turned you away from what We have revealed to you…” (Q.S. 17 Al-Isra, 73), up to His words: “there is no helper for us”. (Q.S. 17 Al-Isra”, 75).

In my opinion, the above narration is the most authentic with regard to its asbabun nuzul, and its sanad is sound and has a shahid (proof).

Abusy Shaykh has presented a hadith through Sa’id ibn Jubayr who has narrated that the Messenger of Allah (SAW) always kissed Hajar Aswad. So the polytheists said to him: “We will not let you kiss Hajar Aswad until you first rub our idols”. Then the Messenger of Allah (SAW) replied: “What will happen to me if I do that, while Allah knows that I hate it so much?” So His word was revealed, which is this verse.

Abusy Shaykh has also reported the same tradition, only this time through Ibn Shihab.

Abusy Shaykh has related a tradition through Jubayr ibn Nafir that the people of Quraysh came to the Prophet and said to him: “If you are indeed sent to us then expel those of your followers who are from among the lowly and former slaves. So if you do that, we really want to be your friends”. Hearing their willingness, the Prophet’s heart became calm towards them, but immediately the verse was revealed.

Abusy Shaykh has also presented another tradition through Muhammad ibn Ka’ab Al-Quraziy, that the Prophet one day recited His words: “By the star…” (Q.S. 53 An-Najm, 1), up to His words: “So should you (polytheists) consider Al-Lata and Al-Uzza” (Q.S. 53 An-Najm, 19).

Then Satan began to tempt the Prophet (SAW): “Those stars in the high heavens whose help is expected”. So the verse was revealed, since then the Prophet SAW. still continued to be in a state of difficulty until Allah SWT, revealed His words: “And We did not send before you any apostle and not (also) a prophet, but when he had a desire, the devil also inserted temptations against that desire. Allah removes what the devil insinuates and Allah strengthens his verses …” (Q.S. 22 Al-Hajj, 52).

This shows that these verses were revealed in Mecca, and those who consider them as Madaniyyah verses are relying on what Ibn Murdawaih has stated through the route of AlAufiy from Ibn Abbas r.a. The Hadith says that Sha’ab said to the Prophet: “Suspend us for one year until He guides our gods (idols). Then if He guides them, we will hold on to them, then we will convert to Islam”. At that time the Prophet was almost willing to give them a respite, but the sanad of this hadith is da’if.

Allah SWT said:

“And indeed they are very near to making you uneasy… (Q.S. 17 Al-Isra) 76).

Ibn Abu Hatim and Imam Baihagi have reported in their book AdDalail through the tradition of Shahr ibn Hausyab which he received through the route of Abdurrahman ibn Ghanam that the Jews came to the Prophet and said: “If you are truly a prophet, then travel to the Levant, for indeed the Levant is a land where prophets gather”. So the Messenger of Allah (SAW) confirmed what they had said. Then the Prophet SAW. left for the field of Tabuk with the aim of the Levant. When the Prophet (SAW) reached Tabuk, Allah revealed some verses from Surah Al-Isra’ (Surah of the Children of Israel), after the complete Surah was revealed, namely His words: “And indeed they were very near to making you uneasy in the land (of Medina) in order to expel you from it …” (Q.S. 17 Al-Isra)76).

Then afterwards Allah Almighty commanded him to return to Madinah: and Archangel Gabriel said to him: “Ask your Lord, for surely for every prophet there is a request (which must be granted)”. So the Prophet said: “What do you advise me to ask Him for?” Then Archangel Gabriel said, as quoted by His words: “And say: O my Lord, enter me in a good way and bring me out in a good way, and grant me from Your side a helping hand. (Q.S. 17 Al-Isra’, 80)”.

Thus, all the above verses were revealed in connection with the Prophet’s return from the field of Tabuk. This Hadīth is a mursal Hadīth with a da’if chain of transmission, but it has a shahid from the mursal Hadīth of Sa’id ibn Jubayr which is available from Ibn Abu Hatim, and the text reads as follows: The polytheists said to the Prophet: “The prophets lived in the Levant, so why do you live in Medina?” The Prophet (peace be upon him) was about to do so, but the above verse was revealed. And this hadith has another mursal route as well, namely in the hadith of Ibn Jarir. In it, it is mentioned that some Jews said to the Prophet.

Allah’s Word:

“And say: O my Lord, enter me…” (Q.S. 17 Al-Isra’, 80).

Imam Turmuzi has presented a tradition through Ibn Abbas r.a. who has narrated that the Prophet was in Mecca, then Allah Almighty ordered him to migrate. Then His words were revealed: “And say: O my Lord, enter me in a good way and take me out in a good way, and grant me from Your side a helping power. (Q.S. 17 Al-Isra’, 80)”.

This clearly indicates that this verse was revealed in Mecca.

And the same tradition has also been presented by Ibn Murdawaih with even clearer wording.

The words of Allah SWT:

“And they ask you about spirits”. (Q.S. 17 Al-Isra’, 85)”.

Imam Bukhari has presented a hadith through Ibn Mas’ud r.a. who has narrated, “I was traveling with the Prophet in Medina, while he was leaning on the hood of his vehicle. Then we came across a group of Jews. Then some of them said: “What if you ask him” So they said: ‘Tell us about the spirit. So the Prophet (PBUH) got up for a moment and raised his head, I knew that at that time a revelation had come down to him, and when the revelation was over, then the Prophet (PBUH) said reciting His words: “The spirit is one of my Lord’s affairs, and you have been given no knowledge but a little”. (Q.S. 17 Al-Isra’, 85).

Imam Turmuzi has related a tradition through Ibn Abbas r.a, who has narrated that the people of Quraysh said to the Jews: “Teach us something that we will ask this man (Prophet Muhammad)”. So the Jews said to them: “Ask him about spirits”, so the Quraishites asked the Prophet. So Allah revealed His words: And they ask you about spirits. Say: “The spirit is a matter for my Lord…” (Q.S. 17 Al-Isra, 85). Ibn Kasir says that these two traditions can be reconciled with the events that preceded the revelation of this verse. Al-Hafiz ibnu Hajar also said the same thing. Or it could be interpreted that when the Prophet (peace be upon him) remained silent after being questioned by the Jews, it was in order to get more clarification about it. And if this is not the case, then the tradition given in the sahih book is the more authentic one. And the sahih tradition is strengthened by the fact that its narrator, ‘Abdullāh ibn Mas’ud, was present to witness the story of the revelation of this verse, unlike Ibn ‘Abbās (r.a.).

Allah SWT said:

“Say: Verily, if men and jinn gather together to make … (AQ.S. 17 Al-Isra’, 88)”.

Ibn Ishaq and Ibn Jarir have presented a tradition through the route of Sa’id or Ikrimah with the source of Ibn Abbas r.a. who has narrated that Salam ibn Misykum came to the Prophet (PBUH) with a large number of Jews whose names were mentioned by Ibn Abbas. So they said: “How can we follow you, when you have completely abandoned our Qiblah. And indeed what you have brought (the Qur’ān), we do not find it as harmonious as the Torah. So send down a book with which we are familiar: or else we will bring you what was sent down to you”. Immediately Allah revealed His words: “Say: Verily, if men and jinn were gathered together to make the like of this Qur’an, they could not make anything like it…” (Q.S. 17 Al-Isra’, 88).

Allah SWT says:

“And they said: “Never will we believe you … (Q.S. 17 Al-Isra’, 90)”.

Ibn Jarir has related a hadith through the narration of Ibn Ishaq from an Egyptian Sheikh, from Ikrimah from Ibn Abbas r.a. that Atabah, Shibah (who were both sons of Rabi’ah) and Abu Sufyan ibn Harb and some men from the Banu Abdud Dar, Abul Buhtiri, Al-Aswad ibnul Mutalib, Rabi’ah ibnul Aswad, Al-Walid ibnul Mugirah, Abu Jahal, Abdullah ibn Umayyah, Umayyah ibn Khalaf, Al-Asi ibn Wail, Nabih, and Munabbah who were both sons of Al-Hajjaj, they all held a gathering, then they said to the Prophet SAW. : “O Muhammad, we have never known a man from among the Arabs who is more courageous against his people than what you do to your own people, you have indeed dared to revile the ancestors, denounce their religion and fool their wise men, and you dare to revile our gods and divide the congregation. And there is no evil that you have done between us and you. If you bring this talk (i.e. the Quran) only to seek wealth, then we will gather from our wealth for you, so that you may be the most wealthy among us. And if it turns out that you are only seeking position, then we will make you our leader and our ruler. And if it turns out that what has come to you (the Quran) is perhaps a nightmare that has taken hold of you, then we will spend our wealth to find a cure for it so that you can recover from it”. ,

The Messenger of Allah (SAW) replied: “I am not what you say, but Allah has sent me to you as an apostle, and He has revealed the Book (Quran) to me, and He has commanded me to bring you glad tidings as well as a warner”.

They said: “So if you still do not accept our offer, then you know that there is no one whose land is narrower, whose wealth is less, and whose life is harder than ours. Then you should ask your Lord, Who sent you, that He may remove from us these hills (of Mecca) which have narrowed us. And let Him make our land spacious and let rivers flow through it, like the rivers of the Levant and the land of Irag. And let Him bring back to life those who were before us from our fathers…: And if you will not do that, then ask your Lord to send down an angel who confirms what you say. And should He make for us gardens, treasuries, and buildings of gold and silver, surely we will help you with all that you need, for surely you walk in the markets and seek sustenance. And if you do not, then bring down the heavens as you suppose, that your Lord, if He wills, will surely do it. Then indeed we will not believe in you until you do what we ask”.

So the Messenger of Allah got up and left them. But Abdullah ibn Abu Umayyah also got up and followed him and said: “O Muhammad! Your people have offered you these things, but you are still unwilling to accept them. Then they asked you for themselves various requests. They did so in order to know your standing with Allah, but you were not willing to do so. Then they asked you to hasten the punishment which you feared for them (but you were unwilling to do so). By Allah, I will forever not believe in you, until you can make a ladder to the sky, then you climb it, while we watch and wait until you reach the sky, then you can bring an open Book and accompanied by four angels accompanying you, then they witness that you are really what you say”. So at that very moment the Messenger of Allah (SAW) turned away from him with sadness.

Then there came down to him a revelation that quoted what Abdullah ibn Abu Umayyah had said earlier, namely His words: “And they said: “We will never believe you… (Q.S. 17 Al-Isra?, 90)”, up to His words: “I am none other than a man who is an apostle”. (Q.S. 17 Al-Isra’, 93).

Sa’id ibn Mansur in his Sunnah has presented a hadith through Sa’id ibn Jubayr in connection with His words: “And they said: We do not believe you at all…” (Q.S. 17 Al-Isra’, 90).

Sa’id ibn Jubayr said that this verse was revealed regarding Umm Salamah’s brother, Abdullah ibn Umayyah. This Hadith has the status of a mursal sahih and is a shahid (proof) of the previous Hadith and it can patch up the gaps in its chain of transmission.

Allah says:

“Say: Call upon Allah…” (Q.S. 17 Al-Isra?, 110).

Ibn Murdawaih and others have presented a hadith through Ibn Abbas r.a. who has related that one day the Messenger of Allah (SAW) was in the middle of the city of Mecca, then he SAW. prayed while saying in his prayer: “O Allah, O Rahman”. So at that time the polytheists said: “Look at this new religion, he is preventing us from calling on two gods, while he himself calls on two gods”. So Allah revealed His words: “Say: Call upon Allah or call upon Ar-Rahman’, by whichever name you call, He has the best names (Asmaul Husna)”. (Q.S. 17 Al-Isra’, 110)”.

And His other words, namely: “And do not raise your voice…” (Q.S. 17 Al-Isra’, 110).

Imam Bukhari and others have related a hadith through Ibn Abbas r.a. in connection with His words: “And do not raise your voice in your prayer, nor lower it”. (Q.S. 17 Al-Isra’, 110).

Imam Bukhari said that the above verse was revealed while the Prophet was hiding in Mecca. And it was the Prophet SAM. when praying with his companions, he always raised the voice of the recitation of the Quran. And it was mentioned that if the polytheists heard the Qur’an being recited, then they reviled the Qur’an, the One who revealed it, and the one who received it. So the verse was revealed.

Imam Bukhari has also related another tradition through Siti ‘Aisha r.a., that this verse was revealed in connection with the matter of supplication.

Ibn Jarir has reported the same tradition through Ibn ‘Abbas (may Allah be pleased with him), and Ibn Jarir superseded the first narration because it had a more authentic chain of transmission, and Imam Nawawi and others superseded the first narration.

Al-Hafiz Ibn Hajar has said, but the two narrations can also be combined, namely that this verse was revealed in connection with praying in prayer.

Ibn Murdawaih has cited a hadith by way of Abu Hurairah r.a. who narrated that when the Messenger of Allah (peace and blessings be upon him) prayed in the House of Allah, he would loudly recite. Then this verse was revealed.

Ibn Jarir and Imam Hakim have presented a hadith through Siti ‘Aisha r.a. who narrated that this verse was revealed in connection with the recitation of tashahhud (tahiyyat in prayer). This hadith narrated by ‘Aa’ishah clarifies the meaning referred to in the previous narration.

Ibn Mani in his Musnad has presented a hadith through Ibn ‘Abbas r.a. who has narrated that Muslims always raise their voices in prayer, i.e.: allahummar hamni (O Allah, have mercy on us). So this verse was revealed which instructs them not to raise and not to lower their voices in prayer.

Allah SWT said:

“And say: Praise be to Allah …’ (Q.S. 17 Al-Isra?,111)”.

Ibn Jarir has narrated a hadith through Muhammad ibn Ka’ab Alguraziy who said that the Jews and the Christians said that God has a son. And the Arabs said, “We fulfill Your call; there is no partner for You except the partner (idol) that You have, while he (the partner) has no property”. And the Sabians and the Magi said: “Were it not for His helpers, Allah would have been humiliated”. So His words were revealed: “And say: Praise be to Allah, who has no son and no partner in His kingdom. (Q.S. 17 Al-Isra’, 111)”

IMAM SUYUTI’S INTERPRETATION

Imam Suyuti said that this is the end of the interpretation of the Holy Qur’an which I completed and which was prescribed by Shaykh Al-Imam Al-Muhaqqiq Jalaluddin Al-Mahalliy Ash-Shawf’i. When I wrote it, I really put all my ability and thought into extracting pearls that I saw, inshallah, as beneficial.

The length of time I wrote this tafseer is the same time as the Prophet Moses was on Mount Tur, which was forty days. I hope that this commentary will be an intermediary for me to attain the good fortune of Paradise, which is full of pleasures.

In fact, this tafseer draws benefit from the first book, especially with reference to the mutasyabih verses. May Allah bestow His mercy on someone who will look attentively at the contents of this tafseer and then point out to me the errors in it. There is nothing else I can say except: I praise Allah, my Lord, who has guided me so that I can carry out my purpose, even though I am an incapable and weak person. Whoever sees any error in it, I return it to Him, and whoever accepts from me even one letter, I also return it to Him. But before that, it never occurred to me to undertake the work of writing this tafsir, for I realized my weakness in this field. I hope that Allah will give me great benefit and open closed hearts, blind eyes and deaf ears. But even so, I am unintentionally like someone who is used to writing long and large books.

At first we had no interest in writing this tafsir, but for the sake of preserving ourselves from what has been mentioned by His words:

“And whoever is blind in heart in this world will be more blind in the Hereafter and more astray from the right path”. (Q.S. 17 Al-Isra’, 72).

So we wrote this tafsir. May Allah SWT. show us the right path, may He grant us the knowledge and ability to analyze His words in detail, may He grant us the ability to research them. And may He make us among those who receive the blessings of Al-Guran, as mentioned by His words:

“With those whom Allah has bestowed favor upon, namely, the prophets, the siddiqin, the martyrs, and the righteous. And they are the best of companions. (Q.S. 4 An-Nisa’, 69).

The book was completed on Sunday, the 10th of Shawwal 870 Hijri. The writing began on Wednesday, the beginning of Ramadan in the same year, then the final draft was completed on Wednesday, 6 Safar 871 Hijri. Only Allah knows better.

Shaykh Shamsuddin Muhammad ibnu Abu Bakr Al-Khatib At-Tukhiy narrated that my friend Shaykh Al-‘Allamah Kamaluddin Al-Mahalliy, the brother of our Shaykh (i.e. Shaykh Jalaluddin Al-Mahalliy, Rahimahullah) told me that he had dreamt of meeting his brother, Shaykh Jalaluddin Al-Mahalliy. In front of him was our friend (Shaykh Al-‘Allamah Al-Muhaggig Jalaluddin AsSuyuti, the author of this tafseer), and he saw Shaykh Al-Mahalliy taking the continuation of this tafseer and opening it page by page and saying to the author: “Which is better, my writing or yours?” But Imam As-Suyuti replied: “Take a look”, and then Imam As-Suyuti elaborated on some of the topics contained in his tafsir. He did so as if hinting at some subtle criticism. The author of this tafseer, Imam As-Suyuti, responded to every criticism, while Shaykh Al-Mahalliy just smiled.

Shaykhuna Imam Jalaluddin Abdur Rahman ibnu Abu Bakr As-Suyuti, the author who continued this tafseer, said that according to certainty, the writing presented by Shaykh Jalaluddin Al-Mahalliy, Rahimahullah, in his pieces, is much better than mine by several degrees. That is because most of what I presented followed his method.

As for the above-mentioned story, as seen in a dream, it is likely that Shaykh As-Suyuti intended to hint at a different topic. This was deliberately done in view of the benefits that it may contain. But these are very few, and I do not think they amount to ten topics. Among other things, Shaykh As-Suyuti said in connection with the interpretation of Surah Sad: “The spirit is a very subtle body, hence man lives because the spirit enters his body”. At first I followed his method, and so I followed his method of definition in Surah al-Hijr: then I stopped, not following his method anymore because Allah says:

“And they ask you about the spirit. Say: “The spirit belongs to my Lord …’ (Q.S. 17 Al-Isra’ 85)”.

The above verse indicates that the spirit belongs to the knowledge of Allah, we do not know it. Refraining from defining it is preferable. Hence, Shaykh Tajuddin As-Subukiy in Jam’ul Jawami says that the issue of spirits was never discussed by Muhammad (pbuh), so we refrain.

Among other things, Shaykh As-Suyuti says in Surah al-Hajj that the Sabines are a Jewish sect. I mentioned it in the same way as in Surah al-Baqarah, then I added ‘or a group of the Christians’, as an explanation of another opinion. Indeed this was known among our companions from among the jurists. It says in al-Minhaj: And the Sabines differed from the Jews in the essentials of their religion. In the commentary to al-Minhaj it says that Imam al-Shaafa’i asserted that the Sabines are a sect of the Christians. However, I have not noted the third opinion: and Shaykh As-Suyuti seems to be hinting at that. In the end, only Allah knows better, and to Him all things return.

ASBABUN NUZUL SURAH AL-KAHF

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

Ibn Jarir has related a hadith through the transmission of Ibn Ishag which he received from one of the sheikhs of Egypt which he also received from Ikrimah, and Ikrimah received it from the Companion Ibn Abbas r.a. who related that the Quraysh once sent An-Nadr ibnul Haris and Ugbah ibn Abu Mw’it to the Jewish priests of Medina. So the Quraishites told their messengers: “Ask them about Muhammad, ask them to relate his attributes and tell you about his words, for they were the first People of the Book. They have knowledge of the prophets that we do not have”.

Then the two messengers departed until they reached Medina, then they immediately asked the Jewish priests about the Messenger of Allah (SAW) and they told the Jewish priests about his character and some of the words he had spoken. Then the Ya. hudi priests told the messengers of the Quraysh: “Ask him about three things, if he can tell you, then he is really a sent prophet. And if it turns out that he cannot tell you, then he is a man of words. Ask him about the young men of the past who went into exile from their people, what was their story? For surely in their stories there are things that are astonishing and marvelous. And ask him about the man who traveled the Minangkori as far as the east and as far as the west, what is his story? And ask him about the matter of spirits, what are spirits?”

Then the two messengers returned to the Quraish. They said: “We have come to you with a matter to decide between you and Muhammad”. So they came to the Messenger of Allah (SAW) and asked him about these matters. The Messenger of Allah (SAW) replied: “I will tell you what you are asking about tomorrow”, without saying the words insha Allah again.

After that they left and the Messenger of Allah (SAW) stayed for five helas nights waiting for the revelation to come down, but the Angel Gabriel did not appear either, so the people of Mecca were in an uproar. While the Prophet SAW. felt sad and difficult with the cessation of revelation from him, he felt heavy for the talk that the people of Mecca gossiped about him.

Then came the Angel Gabriel with Surah As-habul Kahfi, in which there was the Qur’an for him because he felt sad about their matter. This Surah Al-Kahf contains what they were asking about, namely about the young men and boys who explored Minangkori, as well as His words that say:

“They ask you about spirits …” (Q.S. 17 Al-Isra, 85).

Ibn Murdawaih has presented a hadith through the companion of Ibn Abbas r.a. who related that one day Utbah ibn Rabi’ah, Shibah ibn Rabi’ah, Abu Jahal ibn Hisham, An-Nadr ibnul Haris, Umayyah ibn Khalaf, Al-Asi ibn Wa’il, Al-Aswad ibn Abdul Muttalib, and Abul Buhturi were gathered with a group of Quraysh people. And the Messenger of Allah (SAW) felt very heavy about what he witnessed, namely the opposition of his people to him, and their denial of the advice he conveyed to them. So this made the Messenger of Allah (SAW) feel very sad, then Allah revealed His words:

“Then perhaps you will kill yourself for grief after they turn away…” (Q.S. 18 Al-Kahf, 6)

Ibn Murdawaih has also presented another tradition through the Companion Ibn Abbas r.a. who has narrated that when the verse was revealed, which reads:

“And they remained in their cave for three hundred”. (Q.S. 18 Al-Kahf, 25).

Then the Companions asked: “O Messenger of Allah, what is three hundred, years or months?” So Allah revealed the sequel, namely His words:

“(three hundred) years and plus nine years”. (Q.S. 18 Al-Kahf, 25)

Ibn Jarir has reported a tradition through Ad-Dahhak. Ibn Murdawaih has also reported the same tradition through Ibn Abbas r.a. who narrated that the Prophet (peace be upon him) took an oath. Then forty nights later Allah revealed His words:

And never say of anything “I will do it in the morning, except by saying:

“Inshallah”. (Q.S. 18 Al-Kahf 23-24).

The words of Allah SWT:

“And be patient …” (Q.S. 18 Al-Kahf, 28).

We have explained the asbabun nuzul of this verse in the asbabun nuzul of Surah AlAn’am, which is related to the hadith about Khabbab.

Allah Almighty says:

“And follow not …” (Q.S. 18 Al-Kahf, 28).

Ibn Murdawaih has presented a hadith through the transmission of Juwaibir which he received from Ad-Dahhak, then he received it from the Companion Ibn Abbas r.a., in connection with His words:

“And do not follow those whose hearts We have turned away from remembering Us”. (Q.S. 18 Al-Kahf, 28)

The Companion Ibn Abbas r.a. said that the above verse was revealed with regard to Umayyah ibn Khalaf Al-Jumahiy. This was because Umayyah encouraged the Prophet to do something that the Prophet himself did not like, which was to expel the poor people who were his followers from his side, in order to bring the leaders of Mecca closer to him. After that incident, the above verse was revealed.

Ibn Abu Hatim has related a hadith through Ar-Rabi’ who has narrated that the Prophet (SAW) told us that one day he met Umayyah ibn Khalaf who persuaded him, while the Prophet (SAW) was not paying attention to what Umayyah meant, so the above verse was revealed.

Ibn Abu Hatim has presented another hadith through the companion of Abu Hurairah r.a. who has related that one day Uyainah ibn Hishn came to the Prophet while the companion Salman was by his side. So Uyainah immediately said: “If we come, then remove this man, then let us in”. Then the above verse was revealed.

The words of Allah SWT:

Say: “If only the sea ….” (Q.S. 18 Al-Kahf, 109).

Imam Hakim and others have presented a hadith through the Companion Ibn Abbas r.a. who has related that the Quraysh said to the Jews: “Give us something to ask this man (Prophet Muhammad)”. Then the Yahu. di said: “Ask him about spirits”, so the Quraysh asked the Prophet. So His words were revealed: And they ask you about spirits. Say: “The spirit is a matter for my Lord, and you have not been given knowledge but a little.” (Q.S. 17 Al-Isra, 85) So at that time also the Jews said: “We have been given much knowledge, we have been given the Torah, whoever is given the Torah, then indeed he has been given much good.” So His words were revealed to refute their words, namely:

Say: “If only the sea were ink to write the words of my Lord…” (9.5. 18 Al-Kahf, 109)

The words of Allah SWT:

“Whoever hopes to meet his Lord …” (Q.S. 18 Al-Kahf, 110)

Ibn Abu Hatim has reported a hadith and so has Ibn Abud Dun-ya in his book Al-Ikhlas, both of whom have reported this hadith through Tawus. Tawus has related that a man asked the Messenger of Allah (SAW): “O Messenger of Allah, I am here with the intention of expecting reward from Allah, and I am eager to see my position (my reward)”. The Messenger of Allah (SAW) did not answer him at all, until His words were revealed:

“Whoever hopes to meet his Lord, let him do righteous deeds and let him associate no partner with anyone in the worship of his Lord”. (Q.S. 18 Al-Kahf, 110) However, the predicate of the above Hadith is Mursal.

The above Hadith has been reported by Imam Hakim in his book al-Mustadrak through Tawus which he received from the Companion Ibn Abbas r.a. Imam Hakim considers this Hadith to be sahih on the condition of Shaikhain.

Ibn Abu Hatim has reported a hadith through Mujahid who narrated that a man from among the Muslims fought in the cause of Allah, and he wished to see his position (reward). So Allah revealed His words:

“Whoever hopes to meet his Lord …” (Q.S. 18 Al-Kahf, 110).

Abu Na’im and Ibn Asakir in their books of Tarikh have presented a hadith through the narration of As-Saddiyus Saqir which he received from Al-Kalbiy which he received from Abus Saleh, from the companion of Ibn Abbas r.a. who said that Jundub ibn Zuhair had said: “If a person has prayed, or has fasted, or has given charity (then he will definitely get the reward)”. So the people referred to him favorably, and this increased Jundub’s enthusiasm in doing these things, because the favorable title pleased him. So His words concerning this incident were revealed, namely:

“Whoever hopes to meet his Lord …” (Q.S. 18 Al-Kahf, 110)

ASBABUN NUZUL SURAH MARYAM

In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT said:

“And we did not descend, but by the command of your Lord …” (Q.S. 19 Maryam, 64)

Imam Bukhari has presented a hadith through the companion of Ibn Abbas r.a. who has narrated that the Messenger of Allah (SAW) had said to Archangel Gabriel: “What is it that causes you not to visit me as you used to?” Then His words were revealed:

“And we did not descend except by the command of your Lord …” (Q.S. 19 Maryam, 64).

Ibn Abu Hatim has presented a tradition through Ikrimah who has related that Archangel Gabriel was delayed for forty days in not descending with revelation. Then this hadith of Ikrimah relates the same thing as the above hadith.

Ibn Murdawaih has presented a tradition through Anas r.a. who has narrated that the Prophet asked Archangel Gabriel about which areas are favored by Allah and which areas are hated by Him. The Archangel Gabriel replied: “I do not know, I will ask (Him) later”. Then Archangel Gabriel descended again which at that time he had been late for some time not coming down to meet the Prophet. So the Prophet said to him: “Indeed you came late to me, so I missed you very much”. At that very moment Archangel Gabriel recited His words:

“And we did not descend except by the command of your Lord…” (Q.S. 19 Maryam, 64) Ibn Ishaq has presented a hadith through the Companion Ibn Abbas r.a, who has related that when the Quraysh asked the Prophet about As-habul Kahfi, then for fifteen days Allah did not send His revelation to the Prophet. And when the Angel Gabriel came down with His revelation, the Prophet said to him “Why are you late?” Then Ibn Ishag mentioned that the continuation of this tradition is the same as the previous traditions. Allah Almighty says: “Then have you seen those who disbelieve in Our verses…” (Q.S. 19 Maryam, 77).

Ash-Shaykhain and others have presented a tradition through Khabbab ibnul Art who has narrated that I came to see AlAsi ibn Wa’il from the tribe of As-Sahmiy to collect my debt owed to him. Al-Asi said: “I will not pay it until you disbelieve in Muhammad”. So I replied: “No, until you die, then are raised to life again”. Al-Asi asked: “Is it true that if I die I will be brought back to life?” I answered: “Yes, it is”. Al-Asi said: “Then I will have wealth and children, and there I will pay you”.

At that time His words were revealed: “Then have you seen the one who disbelieved in Our verses and said: I shall surely be given wealth and children’. (Q.S. 19 Maryam, 77)

Allah SWT said: “Indeed, those who believe…” (Q.S. 19 Maryam, 96).

Ibn Jarir has related a hadith through Abdur Rahman ibn Auf, that when he emigrated to Madinah, his heart felt a great longing for his friends who were in Mecca, including Shibah and ‘Utbah (both sons of Rabi’ah), and Umayyah ibn Khalaf.

So Allah revealed His words: “Verily, those who believe and do righteous deeds, thereafter Allah, the Most Gracious, will instill in their hearts a sense of compassion”. (Q.S. 19 Maryam, 96)

That is, Allah will instill compassion in their hearts towards those who believe.

ASBABUN NUZUL OF SURAH TAHA

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

Ibn Murdawaih has related a hadith through Ibn Abbas r.a., that when the revelation first came down to the Prophet (peace be upon him), he was praying and while standing up, he stubbed his toe.

So Allah revealed His words: “Taha. We have not revealed this Qur’an to you so that you would be troubled”. (Q.S. 20 Taha, 1-2)

Abdullah ibn Humaid in his commentary has presented a hadith through Rabi’ ibn Anas who narrated that the Prophet (PBUH) used to touch the soles of his feet in order to be seen by all those present with him, so Allah revealed His words: “We did not send down this Qur’an to you so that you would be distressed” (Q.S. 20 Taha, 2).

Ibn Murdawaih has also presented another tradition through Al-Aufiy which he received from Ibn Abbas r.a. Ibn Abbas r.a. has narrated that: wa the polytheists had said: “Surely this man (i.e. Prophet Muhammad) has been made difficult by his Lord”. So Allah Almighty revealed His word: “Taha. We did not send down this Qur’an to you so that you would be troubled”. (Q.S. 20 Taha, 1-2)

Allah says: “And they asked you about the mountains” (Q.S. 20 Taha, 105) Ibnul Munzir has presented a hadith through Ibn Juraij who has narrated that the Guraisy said: “O Muhammad, what will your Lord do to these mountains on the Day of Judgment?” So His words were revealed:

“And they asked you about the mountains…” (Q.S. 20 Taha, 105).

Allah SWT said:

“And do not be hasty in reciting the Qur’an before 7?” (Q.S. 20 Taha, 114).

Ibn Abu Hatim has presented a hadith through As-Suddiy who has narrated that the Prophet SAW. when the Angel Gabriel came down to him with a revelation, the Prophet SAW. hastened to read it so that he felt exhausted, he did so because he was worried that the Angel Gabriel would soon ascend to heaven, while he still had not memorized. So Allah SWT. revealed His words:

“And do not be hasty in reciting the Quran …” (Q.S. 20 Taha, 114).

In the asbabun nuzul of Surah An-Nisa’ another cause for the revelation of this verse is mentioned, and it is more valid.

Allah SWT said:

“And cast not your eyes …” (Q.S. 20 Taha, 131).

Ibn Abu Shaibah, Ibn Murdawaih, Al-Bazzar, and Abu Ya’la have presented a tradition through Abu Rafi’ who has related that the Prophet received a guest and wanted to entertain him. Then the Prophet sent me to a Jewish man to borrow from him a bag of flour to be paid at the beginning of the month of Rajab. So the Jew said: “No, unless he takes security”. Then I came to the Prophet and reported to him what the Jewish man had said. So the Prophet said: “Remember, by Allah, I am a trustworthy person in the heavens and a trustworthy person on earth”. And I did not leave the assembly of the Prophet until this verse was revealed:

“And cast not your eyes upon that which We have given to groups of them…” (Q.S. 20 Taha, 131).

ASBABUN NUZUL SURAH AL-ANBIYA’ .

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

Ibn Jarir has related a hadith through Qatadah who has narrated that the people of Mecca said to the Prophet: “If you are really like what you have said, and you like it if we believe in you, then turn this Safa Hill into gold for us”. Then the Angel Gabriel came to him and said: “If you like, then make what your people ask for. But if that is evident, and they still do not believe, then their punishment shall not be deferred. And if you like, then you can delay the request of your people”.

So Allah revealed His words: “None of the inhabitants of any land believe in that which We have destroyed before them, so will they believe?” (Q.S. 21 Al-Anbiya, 6).

Ibnul Munzir has related a hadith through Ibn Juraij who has narrated that the Prophet (SAW) condoled with himself saying: “O my Lord, who will take care of my Ummah?”

Then His words were revealed: “We did not make eternal life for any man before you…” (Q.S. 21 Al-Anbiya’, 34).

Ibn Abu Hatim has presented a hadith through As-Suddiy who has narrated that one day the Prophet passed in front of Abu Jahl and Abu Sufyan, who were talking. So when Abu Jahl saw the Prophet passing by, he laughed and said to Abu Sufyan: “Is this the prophet of Banu Abdu Manaf?”. So Abu Sufyan said in an angry tone: “Do you not believe that there is a prophet from Banu Abdu Manaf?” The conversation was heard by the Prophet (SAW), then the Prophet (SAW) went to Abu Jahal and broke his words and frightened him, saying: “I see that you have not ceased from your mockery before it befalls you what usually befalls someone who betrays his promise”.

Then His words were revealed: “And when the disbelievers see you, they only make fun of you …” (Q.S. 21 Al-Anbiya’, 36).

Imam Hakim has related a hadith through the Companion Ibn Abbas (a.s.) who said that when this verse was revealed, He said: “Verily, you and what you worship besides Allah are the food of Jahannam, you will surely enter it…” (Q.S. 21 AlAnbiya’, 98).

Then Ibnuz Zaba’ri said: “The worshippers of the sun, moon, angels, and Uzair, they will all be put into Hell along with our idols”.

Then another of His words was revealed, namely: “Verily, those for whom We have given a good decree, they are kept away from Hell”. (Q.S. 21 Al-Anbiya’, 101)

And another of His words was revealed, namely: “And when the son of Maryam (Isa) was made a parable …” (Q.S. 43 A, Zukhruf, 57)

up to His words: “They are a quarrelsome people”. (Q.S. 43 Az-Zukhruf, 58)

ASBABUN NUZUL SURAT AL-HAJJ

Allah SWT said:

“Among the people there are those who dispute …” (Q.S. 22 Al-Hajj, 3) Ibn Abu Hatim has presented a hadith through Abu Malik in connection with His words:

“Among men there are those who dispute about Allah …” (Q.S. 22 Al-Hajj, 3).

Abu Malik said that this verse was revealed with regard to the attitude of An-Nadr ibnul Haris.

Allah SWT said:

“And among men there are those who worship Allah with doubt…” (Q.S. 22 Al-Hajj, 11).

Imam Bukhari has presented a hadith through the companion of Ibn Abbas r.a. who has related that a man came to Medina, then he converted to Islam. When his wife gave birth to a baby boy and his horse produced a foal, he said: “This religion of Islam is a good religion”. And when his wife did not give birth to a baby boy, and his horse did not produce a foal, he said: “This religion of Islam is a religion that leads to badness or misfortune”. So Allah revealed His words: .

“And among men there are those who worship Allah with doubt …” (Q.S. 22 Al-Hajj, 11).

Ibn Murdawaih has presented a hadith through Atiyyah which he received from the companion Ibn Mas’ud.

he received from the Companion Ibn Mas’ud r.a. who narrated that a Jewish man

Jewish man converted to Islam, after which his eyes became blind, his property was destroyed and his children died, then he considered the religion of Islam unlucky, saying: “I have not gained any good from my present religion: my eyes have become blind, my property is all gone, and my children are all dead”. Then this verse was revealed:

“And among men there are those who worship Allah with doubt …” (Q.S. 22 Al-Hajj, 11).

Allah SWT said:

“These are the two groups…” (Q.S. 22 Al-Hajj, 19).

Imam Bukhari and Imam Muslim and others have reported a hadith through the companion Abu Zarr Al-Giffari r.a. who has stated that this verse, which says:

“These are the two groups (i.e., the believers and the disbelievers) who are quarreling with each other about their Lord”. (Q.S. 22

Al-Hajj, 19): concerning the companion Hamzah, the companion Ubaidah, the companion Ali ibn Abu Talib, and Utbah, Shibah, and Al-Walid ibn Utbah.

Imam Hakim has related a hadith through the Companion of ‘Ali who has narrated that this verse was revealed in connection with an incident that we experienced when we fought a duel in the Battle of Badr. The verse is His words:

“These are the two groups (the believers and the disbelievers) in dispute: they dispute about their Lord …” (Q.S. 22 Al-Hajj, 19) to His words:

“Taste this burning torment”. (Q.S. 22 Al-Hajj, 22).

Imam Hakim has also reported the same hadith, but through a different chain of transmission, but the source is the same, namely from the Companion ‘Ali r.a. The Companion ‘Ali ibn Abu Talib has narrated that the verse was revealed in connection with those who fought in the Battle of Badr: they were the Companion Hamzah, the Companion ‘Ali, the Companion Ubaidah ibnul Haris on the one hand, and Utbah ibn Rabi’ah, Shibah ibn Rabi’ah, and Al-Walid ibn Utbah on the other.

Ibn Jarir has related a hadith through Al-Aufiy which he received from the Companion Ibn Abbas r.a, that this verse was revealed in connection with the People of the Book, who said to the believers: “We are superior to Allah than you are: and our book is prior to your book, and our prophet is prior to your prophet.” So the believers replied: “We have more right to Allah: we believe in Muhammad and your prophet, and in the other scriptures which Allah has revealed”.

Ibn Abu Hatim has presented a tradition through Qatadah, which is similar to the above.

The words of Allah SWT: . “And whoever intends therein to do evil …” (Q.S. 22 Al-Hajj, 25)

Ibn Abu Hatim has presented a tradition through the companion of Ibn Abbas r.a. who has related that the Prophet (SAW) had sent Abdul’lah ibn Unais with two other men, one of whom was from among the Muhajirin, while the other was from among the Ansar: then both of them boasted of their descendants. This angered Abdullah ibnu Unais, so he killed the Ansar companion, then Abdullah ibnu Unais apostatized from Islam and fled to Mecca, joining the other polytheists. So with regard to his attitude, His words were revealed:

“And whoever intends in it (i.e. Islam) to do evil unjustly …” (Q.S. 22 Al-Hajj, 25)

Allah Almighty says:

“And riding on a lean camel…” (Q.S. 22 Al-Hajj, 27)

Ibn Jarir has presented a hadith through Mujahid who has narrated that they (i.e. the people who came to perform Hajj) previously came only on foot and did not use vehicles. So Allah revealed His words:

“No doubt they will come to you on foot and riding on lean camels”. (Q.S. 22 Al-Hajj, 27) After that Allah SWT. gave mercy to them, so that they could carry provisions, ride vehicles, and trade in the month of Hajj.

Allah Almighty said:

“The flesh of the camel can never attain (the pleasure of) Allah …” (Q.S. 22 Al-Hajj, 37).

Ibn Abu Hatim has narrated a hadith through Ibn Juraij who said that the people of Jahiliyyah used to smear and paste the flesh and blood of their sacrificial animals on the Kaaba. This lasted until the time of Islam, then the companions of the Prophet said: “We have more right to smear it than they”. Then Allah revealed His words:

“The flesh of the camel can never attain (the pleasure of) Allah …” (Q.S. 22 Al-Hajj, 37) The Word of Allah Almighty: “It has been permitted (to fight) for those who were fought…” (Q.S. 22 Al-Hajj, 39).

Imam Ahmad relates a hadith, as well as Imam Turmuzi who judged it hasan, as well as Imam Hakim who judged it sahih, all through the companion of Ibn Abbas r.a., that the Prophet SAW. came out of Mecca And the companion Abubakar said,

“They (the Quraysh) have expelled their prophet as a result of which they will perish”.

Then Allah SWT. revealed His words:

“It is permitted (to fight) for those who are being fought against, for surely they have been wronged. And indeed Allah is mighty to help them”. (Q.S. 22 Al-Hajj, 39)

Allah SWT said:

“And We did not send …” (Q.S. 22 Al-Hajj, 52).

Ibn Abu Hatim, Ibn Jarir, and Ibn Munzir have all reported the hadith through a single route of transmission with a valid sanad from Sa’id ibn Jubayr who narrated that the Prophet (SAW) while in Mecca recited His words:

“By the star when it sets”. (Q.S. 53 An-Najm, 1)

And when the Prophet’s recitation reached His words:

“So should you (O polytheists) consider Al. Lata and Al-Uzza, and Manat, the three of them (as your gods). (Q.S. 53 An-Najm, 19-20)

Then Satan breathed his temptation on the Prophet’s tongue until the Prophet said: “Those stars in the high heavens, indeed their benefits can be expected”. So the polytheists said: “He never mentioned our gods in a good way before today”. So the Prophet (SAW) prayed, and they imitated what the Prophet (SAW) did. Then this verse was revealed:

“And We have not sent before you an apostle nor a prophet…” (Q.S. 22 Al-Hajj, 52).

Ibn Bazzar and Ibn Murdawaih have related a similar tradition from another narration through Sa’id ibn Jubayr which he received according to my conjecture from the Companion Ibn ‘Abbas r.a. Then Al-Bazzar said that this tradition was not transmitted muttasil but only through this sanad. And this tradition is isolated or different from the other traditions because of the presence of Umayyah ibn Khalid who functioned as the author of this tradition: he was a person of sigah (trustworthy) and masyhur (famous for memorizing many traditions). This Hadith was also reported by Imam Bukhari through Ibn ‘Abbas r.a. with a chain of transmission that includes Al-Waqidi. Ibn Murdawaih has also reported the same Hadith through Abu Saleh which he received from Ibn ‘Abbas (may Allah be pleased with him) and Ibn Jarir has reported the same Hadith through Al-Aufiy from Ibn ‘Abbas (may Allah be pleased with him). This Hadith has also been reported by Ibn Ishaq in his book ‘As-Sirah’ through Muhammad ibn Ka’ab and Musa ibn Uqbah all of whom have been sourced from Ibn Shihab.

Ibn Jarir has also reported this tradition through Muhammad ibn Gais and Ibn Abu Hatim from As-Saddiy with the same meaning. And all the traditions that have been reported by them are either da’if or mungati’ other than the first one reported through Ibn Jubayr.

Al-Hafiz Ibn Hajar says: But the number of transmission routes shows that this story has a primary source, and it has two authentic routes, both of which are mursal. Both were narrated by Ibn Jarir, one of them through the route of Az-Zuhri

through Abu Bakr ibn Abdurrahman ibn Haris ibn Hisham, and the other through Daud ibn Hindun, who came from Abul ‘Aliyah. This means that what Ibn ‘Arabi and Iyad have said, namely that these narrations are invalid and have no source, cannot be taken into consideration.

Allah SWT said:

“And whoever retaliates in proportion to the persecution he has suffered …” (Q.S. 22 Al-Hajj, 60)

Ibn Abu Hatim has presented a hadith through Mugatil, that this verse was revealed in connection with a sariyyah (troop) sent by the Prophet (SAW), then this sariyyah met the polytheists on the two nights of Muharram. Then some of the polytheists said to others: “Let us fight the companions of Muhammad, for they have forbidden war in the month of Muharram”. Then the Companions who were part of the sariyyah appealed to the polytheists and warned them in the name of Allah, that they should not fight them, because it is not permissible for them to fight in the Holy month (of Hajj). But the polytheists disobeyed, refused to comply, and even fought the Muslims and began their attack. So the Muslims fought them, and eventually the Muslims won over them. Then this verse was revealed, Al-Hajj verse 60.

ASBABUN NUZUL SURAT AL-MU-MINUN

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

Imam Hakim has presented a hadith through the companion Abu Hurairah r.a., that the Messenger of Allah (SAW) when he prayed always raised his gaze to the sky. Then this verse was revealed:

“Those who are solemn in their prayer”. (Q.S. 23 Al-Mu-minun, 2)

From then on, the Prophet bowed his head when he was praying.

This hadith is also reported by Ibn Murdawaih, only the wording says that the Messenger of Allah lowered his gaze while he was in prayer.

It was also narrated by Sa’id ibn Mansur through Ibn Sirin in a mursal manner, which says: The Messenger of Allah (peace and blessings of Allaah be upon him) would roll his eyes in prayer, and then the verse was revealed.

Ibn Abu Hatim has reported through Ibn Sirin in a mursal manner that the Companions used to raise their faces to the sky when they prayed, and then this verse was revealed.

Ibn Abu Hatim has reported a hadith through the Companion ‘Umar who related that he once said: “I agree with my Lord in four things, among others, when the following words were revealed. He revealed the following:

“And We have created man from the essence of earth.”. (Q.S. 23 Al-Mu-minun, 12)

Then I said: “So Glory be to Allah, the Most Excellent Creator”. (Q.S. 23 Al-Mu. minun, 14)”.

Ibn Abu Hatim has related a hadith through Sa’id ibn Jubayr who narrated that the Quraysh used to stay up late around the Ka’bah, but they did not circumambulate it, and they only boasted about it. So Allah revealed His words:

“By boasting of the Qur’an and uttering abominable words against it while you are conversing at night”. (Q.S. 23 Al-Mu-minun, 67)

Imam Nasa-i and Imam Hakim have related a hadith through the companion of Ibn Abbas r.a. who has narrated that one day Abu Sufyan came to the Prophet and said: “O Muhammad, I swear to you in the name of Allah and the relationship that exists between us, we have actually eaten Al-‘Alhaz”, meaning the camel’s hair and blood. So Allah Almighty revealed His words:

“And indeed We have afflicted them, and they did not submit to their Lord, nor did they supplicate to Him in humility”. (Q.S. 23 Al-Mu-minun, 16)

Imam Baihaqi has mentioned this Hadith in his book Ad-Dalail, with the following wording: Ibn Iyaz was taken by the Prophet (peace be upon him) as a prisoner of war and was freed and converted to Islam. Finally he was returned to Mecca, but he did not reach Mecca, instead he became an interceptor of food supplies for the people of Mecca coming from Al-Yamamah. So the Quraysh were starving and were forced to eat Al-‘Alhaz.

Abu Sufyan came to the Prophet and said: “Didn’t you claim that you were sent as the bearer of mercy for the universe?” The Prophet replied: “Of course I did”. So Abu Sufyan said:  “Surely you have killed our fathers with merchants and our children by letting them starve”. Then the verse was revealed.

ASBABUN NUZUL SURAH AN-NUR

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

Allah SWT said: “A man who commits adultery does not marry a woman who commits adultery …” (Q.S. 24 An-Nur, 3).

Imam Nasai has related a hadith through the Companion Abdullah ibn Amr r.a. who narrated that a woman known by the nickname Umm Mahzul: she was a prostitute. There was a man from among the companions of the Prophet (PBUH) who wanted to marry her. Then Allah revealed His words:

And a woman who commits adultery is not to be married except to a man who commits adultery or to a polytheist, and such is forbidden to the believers. (Q.S. 24 An-Nur, 3)

Imam Abu Daud, Imam Turmuzi, Imam Nasa-i and Imam Hakim have presented a tradition narrated by Amr ibn Shw’aib which he received from his father, then his father had received it from his grandfather who had narrated that there was a man known by the nickname Mazyad, he was a coolie from Al-Anbar who came to Mecca. When he arrived in Mecca, he became acquainted with a woman known as Inag. So Mazyad asked the Prophet (SAW) for permission to marry her, but the Prophet (SAW) did not give him a word in reply so His words were revealed: (“A man who commits adultery does not marry except a woman who commits adultery, or a woman who is a polytheist”. (Q.S. 24 An-Nur, 3)

Then the Messenger of Allah (SAW) said: “O Mazyad, a man who commits adultery does not marry except a woman who commits adultery or a woman who is a polytheist” (Q.S. 24 An-Nur, 3), so therefore do not marry her”.

Sa’id ibn Mansur has related a hadith through Mujahid who has narrated that when Allah SWT. forbade adultery, it was at that time that prostitutes were women of beauty, so people said:

“Let us ask them to marry”. So this verse was revealed.

Allah SWT said:

“And those who accuse their wives ….” (Q.S. 24 An-Nur, 6).

Imam Bukhari has presented a tradition through the route of Ikrimah which he received from the companion Ibn Abbas r.a., that Hilal ibn Umayyah had accused his wife of adultery in the presence of the Prophet. So the Prophet said to him: “Bring your evidence or the had will fall on your back”. So Hilal replied: “O Messenger of Allah, if one of us sees a man with his wife, should he go and look for evidence too?” But the Prophet always said: “Bring evidence or the hadd punishment will fall on your back”. Hilal replied: “By the Lord who sent you in truth, I am true to my word, and surely Allah will send down a revelation that exempts my back from the had punishment”. Then Malajkat Jibril descended and brought His words to the Prophet (PBUH) and recited them to him, namely His words:

“And those who accuse their wives (of adultery) ….” (Q.S. 24 An-Nur, 6) up to His words:

“If her husband is of the truthful”. (Q.S. 24 An-Nur, 2).

The above Hadith is also reported by Imam Ahmad, except that the wording of the Hadith narrated by him reads as follows, that when His words were revealed:

“And those who accuse good women (of adultery) and they do not produce four witnesses, then punish them (the accusers) eighty lashes, and you shall not accept their testimony forever. (Q.S. 24 An-Nur, 4)

So Sa’d ibn Ubadah, the leader of the Ansar companions, said: “Is this what the verse says, O Messenger of Allah?” Then the Messenger of Allah said: “O people of Ansar, have you not heard what your leader has said?” They replied: “O Messenger of Allah, indeed he (Sa’d ibnu Ubadah) is a very jealous man. By Allah, never has he proposed to a woman, then a man from among us would dare to marry her because of his intense jealousy”. Then Sa’d said: “By Allah, O Messenger of Allah, I believe that this verse is truly from Allah, but I wonder if I found a woman’s thigh being ridden by a man, whether I should not forbid him from doing so, until I bring four witnesses. By Allah, I would not bring those witnesses first, for surely he would be able to fulfill his needs first”.

Imam Ahmad further narrated that not long after this incident, another incident took place concerning Hilal ibn Umay. He was one of the three men whose repentance had been accepted. He had just come from his village at the time of Isha, and he found his wife with another man. So he saw with his own eyes and heard with his own ears the incident, but he did not do anything about the man, until the next day. Then early in the morning he went to the Messenger of Allah (SAW) and said to him: “Verily, I came to my wife in the time of Isha, then I found another man with her, and I saw with my own eyes what he did to my wife and I heard with my ears what they said”.

However, it seemed that the Messenger of Allah (SAW) did not like what he said, in fact he seemed angry with him. The Ansar said: “We have been tried with what Sa’d ibn Ubadah has said, and now the Messenger of Allah (SAW) will whip Hilal Ibn Umayyah and invalidate his testimony among other believers”. So Hilal said: “By Allah, indeed I hope that Allah will provide me with a way out of this matter”. By Allah, the Messenger of Allah had intended to order Hilal to be flogged. So at that very moment a revelation came to him, then he withheld his order until the completion of the revelation that was revealed to him. The revelation was:

“And those who accuse their wives (of adultery) ….” (Q.S. 24 An-Nur,

6)

Abu Ya’la has presented a similar tradition, only he has presented it through a tradition that comes from the Companion Anas r.a.

Ash-Shaykhain and others have presented a tradition through Sahl ibn Sa’d who has related that Uwaimir came to Asim ibn Addiy and Uwaimir said: “Ask the Messenger of Allah (SAW) for my sake, what if a man finds his wife with another man and kills her, will he be killed for it? Or what should he do?” Next? Asim asked the Messenger of Allah (pbuh), and the Messenger of Allah (pbuh) reproached the one who asked him. Then Asim was met again by Uwaimir who immediately asked: “What have you done (how did it turn out)?” So Asim answered: “No answer, indeed you came to me not with good, I have asked the Messenger of Allah (SAW), but apparently he reproached the person who asked him”. So Uwaimir said: “By Allah, I will come to the Messenger of Allah myself to ask him”. Then he asked the Messenger of Allah (SAW) about it and the Messenger of Allah (SAW) said: “Verily this verse was revealed regarding you and your wife”, and so on.

Al-Hafiz ibn Hajar says that the Imams have disagreed with regard to this issue. Some of them affirmed that this verse was revealed in connection with the incident of Uwaimir. Some of them also stated that this verse was revealed in connection with the Hilal. There are also those who put the two opinions together, that this event originally originated from Hilal, then coincided with the arrival of Uwaimir. Then this verse was revealed with regard to both at the same time.

Based on this latter understanding, Imam Nawawi – later followed by Imam Al-Khatib – is inclined to say that perhaps the event coincided with both of them at the same time. Al-Hafiz ibn Hajar himself said that it can be concluded that the revelation of this verse was first with regard to the Hilal, then when Uwaimir came and he did not know what had happened to the Hilal, the Prophet told him about it, namely about its ruling. Hence, in the Hilal hadith it is mentioned: Then the Angel Gabriel descended with the revelation. And in the story of Uwaimir it is mentioned that the Prophet said: “Indeed Allah has sent down His revelation regarding you”. So the Prophet’s words are interpreted to mean that a legal explanation has been sent down by revelation in connection with the case of someone whose case is similar to yours. Based on this understanding, Ibn Sabbag in his book Ash-Shamil said this opinion in his answer. But Al-Qurtubi is more inclined to say that this verse was revealed twice: and this is permissible.

Al-Bazzar has presented a hadith on the authority of Zayd ibn Muti’ which he received from Huzaifah, who narrated that the Messenger of Allah asked Abu Bakr: “If you saw another man with Umm Rauman, what would you do with him?” Abu Bakr replied: “I would do something bad to him”. The Prophet asked: “What about you, O Umar?” Umar replied: “I say, may Allah curse the one who is unable to do anything about the man, indeed he is a filthy person”. So this verse was revealed. Al-Hafiz said that it is not a hindrance if the asbabun nuzul of this verse is various cases.

Allah SWT said:

“Verily those who bring this false news ….” (Q.S. 24 An-Nur, 11 and the following verses regarding this story)

Ash-Shaykhain and others have presented a hadith melaly Siti Aisha r.a. who has related that the Messenger of Allah SAW. when he wanted to travel, he drew lots among his wives. Whoever’s name came out in the lottery, then he would go with him. Then the Messenger of Allah (pbuh) drew lots among us in a battle he was going to fight, so my share came out, and I went with him. This happened after the verse of hijab was revealed. Then I was put on the back of my riding camel and I was in its husk. Then we set out for the battlefield in question. When the Messenger of Allah (SAW) had finished his task, he returned, and the city of Medina was near. One night the Messenger of Allah called for all his troops to continue their journey. At that time I left the group of troops to fulfill my desire, and after I finished my desire, I returned to the group. But on the way when I felt my chest, suddenly my ka. laku was no longer there because it was cut off. I went back again to look for it, so I was held up for some time.

The group that was taking me on the journey lifted the cloak that I was in onto the back of my riding camel, and they assumed that I had been in it.

Siti ‘Ā’ishah r.a. said that the women of those days were light in weight because of their thin bodies, for they ate very little. The people who carried my bag did not suspect the lightness of my bag when they carried it. Hence they immediately chastised my camel to depart, without suspecting anything.

I was able to find my necklace again when the troops had departed, but when I came to my place I found that there was no one there, everyone had departed. I was forced to wait where I was, for I suspected that the people would one day feel that they had lost me, and then they would surely come back looking for me.

While I was sitting there waiting, drowsiness overtook me and I fell into a deep sleep. Safwan ibn Mu’attal fell behind the troops because of his rest, then he resumed his journey at night. In the morning i8 reached my place, when he arrived he saw someone sleeping, namely myself. As soon as he saw me, he recognized me because he had seen me before I wore the hijab. I woke up when I heard her istirja’, because as soon as she saw and recognized me she said the words istirja’. I immediately put the hijab over my face. By Allah, not a word came out of his mouth to speak to me and I did not hear a word that came out of his mouth other than the phrase istirja’, which was when ja lowered his mount. Then he lowered his camel’s leg and I mounted it, then he set off, leading his vehicle which I mounted, while he himself walked. Eventually we caught up with the troops, when they were resting in the hot sun at lohor. So from then on, false news began to spread about me, may Allah destroy those who spread it. The person who was the ringleader and source of this false news was Abdullah ibn Ubay ibn Salul.

When I came to Madinah, I immediately fell ill for a month, and during that time people were talking about the false news. However, I still did not know and did not feel the existence of this false news until one day when I had recovered from my illness and was in a rut (having a lot of appetite because I was sick), I went out with Umm Mistah to Al-Manasi’ where we used to relieve ourselves. In her haste, Umm Mistah stumbled, and a curse word came out of her mouth: “Woe to the Mistah”. So I said to her: “How terrible is what you have said. Do you dare to revile a man who participated in the Battle of Badr?”

Umm Mistah replied: “O my brother, did you not hear what he said?” I asked: “What did he say?” Then Umm Mistah told me what the rumor-mongers had said, which increased my pain in addition to the pain I had just experienced.

When the Messenger of Allah (peace and blessings of Allah be upon him) took me in turn, I said: “Will you give me permission if I go to my parents’ house, because I want to confirm the news from both of them”. So the Messenger of Allah gave me permission, and I went to my parents’ house.

I asked my mother: “O my mother, what is it that people are gossiping about me?” My mother replied: “O my son, be patient. By Allah, there is a beautiful woman who is the wife of a man who loves her very much, but he has many other wives, so of course his other wives will talk about her.” Then I said: “Glory be to Allah, is it true that people are talking about this?”.

That very night I wept so much that my tears seemed to run out, and that night I did not sleep at all, and in the morning I was still crying.

The Prophet called Ali ibn Abu Talib and Usamah ibn Zaid, when the revelation had not come for a long time. The Prophet called them both to deliberate on the matter of divorcing his wife (i.e. myself). Usamah signaled in accordance with what he knew about the Prophet’s wife, namely cleaning n, the Prophet’s wife. For that he said: “They are the wives of the Prophet, and we know nothing about them but that they are good”. ‘

As for Ali, he said: “Allah will not make me narrow, women other than her are quite numerous. If you ask her, to a slave girl, surely she will tell you the truth” Then the Messenger of Allah SAW. called Barirah, and asked her: “Haj Barirah, do you see anything suspicious in Aisha” Barirah replied: “By God who has sent you rightly, I have no other description of her except that she is a young girl, she fell asleep leaving her husband’s bread, then came a hungry man, then he immediately ate it”.

The Messenger of Allah (SAW) stood on the pulpit and asked for support against Abdullah ibn Ubay, then he said: “Who will help me to face the man who has harmed my family? By Allah, I know that my wife is a good person”.

Siti ‘Ā’ishah continued her story: I continued to cry all that day, then at night I continued to cry and did not sleep at all. My parents thought that my crying seemed to break my heart. While they were sitting with me and I was still crying, suddenly a woman from among the companions of the Ansar came asking permission to see me. So I gave her permission to enter, so she sat down and cried with me.

Then the Messenger of Allah (SAW) entered and said salam, then sat down, while the revelation had not been revealed to him for a month regarding this matter of mine. The Prophet first recited the shahada, then he said: “Amma ba’du, O ‘Ā’ishah, a report has reached me about you, which is such and such. So if you are clean, surely Allah will clean you (through His revelation), and if you have committed a sin, then ask Allah for forgiveness, then repent. For verily, if a servant admits to sin and repents, Allah will forgive him”.

After the Messenger of Allah (SAW) finished his speech, I said to my father: “Answer the Messenger of Allah on my behalf”. But my father said “By Allah, I do not know what to say to him” Then I said to my mother: “Answer the Messenger of Allah on my behalf”. So my mother replied: “I do not know what to say to him.”

Then I answered, while I was at that time a very young girl: “By Allah, I know that you have heard this news, so that it has settled in your heart and you believe in it. If I were to tell you that I am clean, and Allah knows that I am clean, you would not believe me.”

According to another narration, Siti ‘Ā’ishah said: “If I were to admit to you that I have done something, and Allah knows best that I am clean, then you would believe me. Verily, I, by Allah, have not found a similitude of myself and you, but only that which the father of the Prophet Joseph had said:

So good patience is my patience. And Allah is the One to whom you seek His help in what you narrate’. (Q.S. 12 Yusuf, 18)”.

After I had said this, I turned away from him, then I went straight to bed.

By Allah, after that incident the Messenger of Allah (SAW) did not go to his assembly and no one from among the Ahlul Bayt came out, until Allah sent down His revelation to His Prophet. After the revelation was revealed, the Prophet’s enthusiasm returned as usual. And after the arrival of the good news, the first sentence he said was: “O Aisha, be happy, remember that Allah has purified you”. Then my mother said to me: “Come near to him”. So I said: “By Allah, I will not draw near to him, and I praise none but Allah: for it is He who has decreased my purity”. Allah Almighty has revealed His words:

“Verily, those who bring false news are from among yourselves…” (Q.S. 24 An-Nur, 11 to ten verses later) Abu Bakr said, who had always provided for Mistah, because he was his brother, and was poor: “By Allah, I will not give anything to him after what he has said about Siti Aisha”. So Allah also revealed His words:

“And let not those among you who have wealth and ease swear”. (Q.S. 24 An-Nur, 22) up to His words:

“Do you not wish that Allah would forgive you”. (Q.S. 24 An-Nur, 22).

Abu Bakr said: “By Allah, I like it if Allah forgives me”. Then he went back to giving Mistah the maintenance he used to give her, and her situation now returned to the way it was before.

The hadith regarding this matter from Ibn ‘Abbas and Ibn ‘Umar has also been mentioned in Imam Tabrani’s hadith. Then the one from Abu Hurairah r.a. is mentioned in the hadith of Al-Bazzar. And the one from Abul Yusr is mentioned in the hadith of Ibn Murdawaih.

Imam Tabrani has presented a tradition through Khusait Khusaif has narrated: I said to Sa’id ibn Jubair: “Which is the greater sin, adultery or qazaf (accusing adultery)?” Sa’id ibn Jubayr replied: “Zina is the greater sin”. I replied: “Verily Allah has said:

“Verily, those who accuse good women, who are heedless of faith (of adultery) …. (Q.S. 24 An-Nur, 23)”.

Sa’id ibn Jubayr replied: “Indeed, the verse was only revealed in connection with the matter of ‘Aisha”. However, this hadith has Yahya Al-Hammaniy in its chain, who is known to be a da’f.

Imam Tabrani has also reported this Hadith, only this time through Ad-Dahhak ibn Murahim who has narrated that this verse was revealed with regard to the Prophet’s wives in particular, saying. Him:

“Verily, those who accuse good women, who are careless and faithful (of adultery) …” (Q.S. 24 An-Nur, 23).

Ibn Abu Hatim has reported a hadith through the route of Sa’id ibn Jubayr which he received from Ibn ‘Abbas r.a. who said that this verse was specifically revealed in regard to ‘Aisha.

Ibn Jarir has reported a hadith through Siti ‘Ā’ishah who said: I was accused of adultery while I was inattentive. Then the news of this came to me. While the Messenger of Allah was in my house, a revelation suddenly came to him. After that he wiped his face and sat upright, saying: “O Aisha, rejoice”. I replied: “By praising Allah, not you”. Then the Prophet recited His words:

“Verily, those who accuse good women, who are careless and faithful (of adultery) ….” (Q.S. 24 An-Nur, 23) up to His words:

“Those who are accused are clear from what they (the accusers) allege”. (Q.S. 24 An-Nur, 26)

Imam Tabrani has presented a hadith with a sanad whose narrators are trustworthy, through Abdur Rahman ibn Zaid ibn Aslam, in connection with His words:

“Abominable women are for abominable men….” (AS. 24 An-Nur, 26)

Abdur Rahman ibnu Zayd narrated that this verse was revealed in connection with Siti Aisha, when she was accused of adultery by the Munafik, then Allah SWT. cleared her of the accusation.

Imam Tabrani has presented a hadith through two sanads, both of which are da’if, from Ibn Abbas r.a. who narrated that He said:

“Vile women are for vile men….” (Q.S. 24 An-Nur, 26) was revealed with regard to those who spoke false accusations against the Prophet’s wives.

Imam Tabrani has presented a hadith through Al-Hakam ibn ‘Utaibah who has narrated. that when people were gossiping about Siti ‘Aisha r.a. then the Prophet SAW. sent someone to Siti ‘Aisha r.a. Then the messenger said: “O ‘Ā’ishah, what are the people talking about?” Siti Aisha r.a. replied: “I will not make any excuse until my excuse comes down from the heavens”. So Allah revealed His words in fifteen verses in Surah An-Nur concerning her. Then AlHakam ibn Utaibah recited them until He said:

“Abominable women are for abominable men…” (Q.S. 24 AnNur, 26) This hadith has the status of mursal, and its sanad is valid.

Allah Almighty says:

“O you who believe, do not enter houses…” (Q.S. 24 An-Nur, 27).

Al-Faryabi and Ibn Jarir have presented a hadith through Addiy ibn Sabit who narrated that a woman from among the companions of the Ansar came to him and said: “O Messenger of Allah, I live in my house, but I do not like it when anyone sees me. Indeed, until now a man from among my family has entered my house while I am in this state, so what should I do?” Then His words were revealed:

“O you who believe, do not enter a house that is not your own until you have asked permission….” (Q.S. 24 An-Nur, 27).

Ibn Abu Hatim has related a hadith through Mugatil ibn Hayyan who has narrated that when the verse asking permission to enter someone else’s house was revealed, Abu Bakr said: “O Messenger of Allah, what will happen to the merchants of Quraysh, those who often go back and forth between Mecca, Medina, and the Levant, and they have houses known to them in the middle of the road. So how can they ask permission and greetings, while there is no occupant in their houses on the way?” Then His words were revealed:

“There is no sin on you for entering a house that is not prepared for you to live in”. (Q.S. 24 An-Nur, 29)

Allah SWT said:

“Say to the believing women….” (Q.S. 24 An-Nir, 31).

Ibn Abu Hatim has presented a tradition through Muqati who has narrated: We have received a tradition from Jabir ibn Abdullah who narrated that Asma bint Marsad was in her date garden. Many women visited her without wearing sarongs, so that the jewelry on their legs was visible, and their breasts were showing and the ends of their hair Asma said: “How ugly this sight is”. Then Allah said:

“Say to the believing women….” (Q.S. 24 An-Nur, 31).

Ibn Jarir has related a hadith through a Hadrami, that there was a woman who wore an anklet made of silver which was then given to her. Then one day she passed in front of a group of men and struck her foot on the ground so that the sound of her anklet clashing with her rattle could be heard loudly. Thereupon Allah revealed His words:

“And let them not strike their feet…” (Q.S. 24 An-Nur, 31).

Allah’s words:

“And the slaves you own, who desire a covenant” (Q.S. 24 An-Nur, 33).

Ibn Sakan in his book Fi Ma’rifatis Sahabah has presented a tradition through Abdullah ibn Subaih which he received from his father, who has narrated: I was once a slave belonging to Huwatib ibn

Abdul Uzza. Then I asked him for the Kitabah covenant of freedom, whereupon His words were revealed:

“And the slaves you own who want a covenant ….” (Q.S. 24 An-Nur, 33)

Allah SWT said:

“And do not force your female slaves ….” (Q.S. 24 An Nur, 33) Imam Muslim has presented a tradition through the route of Abu Sufyan which he received from Jabir ibn Abdullah r.a. who has narrated: It is said that Abdullah ibn Ubay once said to a female slave: “Go prostitute yourself to earn something for us”, so Allah revealed His words:

“And do not force your female slaves into prostitution….” (Q.S. 24 An-Nur, 33).

Imam Muslim has also narrated from this sanad line, that a slave woman belonging to Abdullah ibn Ubay known by the nickname Masikah, and another slave named Umaimah, both of them were forced to engage in prostitution, then the two slave women reported it to the Prophet SAW. Then Allah SWT. revealed His words:

“And do not force your female slaves into prostitution….” (Q.S. 24 An-Nur, 33).

Imam Hakim has presented a tradition through the route of Az-Zubayr which he received from Jabir, who has narrated that Masikah became a slave woman belonging to one of the Ansar. Then she narrated. Indeed, my master forced me into prostitution, so His words were revealed:

“And do not force your female slaves into prostitution ….” (Q.S. 24 An-Nur, 33).

Al-Bazzar and Imam Tabrani have presented a hadith with a valid chain of transmission through Ibn ‘Abbas r.a., who related that ‘Abdullah ibn Ubay owned a slave girl who had been a prostitute in the Jahiliyyah. When adultery was forbidden, the slave girl said: “By Allah, I will not commit adultery again forever”. So His words were revealed:

“And do not force your female slaves into prostitution ….” (Q.S. 24 An-Nyr, 33).

Al-Bazzar has reported a tradition similar to this one through Anas r.a., but its sanad is da’if. It is mentioned in his tradition that the slave girl’s name was Mu’azah.

Said ibn Mansur has related a tradition through Sha’ban ibn Amr ibn Dinar which he received from Ikrimah, it says that ‘Abd Allah ibn Ubay had two slave girls, one named Masikah, and: the second named Mu’azah. Then Abdullah ibn Ubay forced them both to engage in prostitution. One of them replied: “If adultery is good, then indeed I have gained much from it: and if adultery is bad, then I should abandon it”. So His words were revealed:

“And do not force your female slaves into prostitution ….” (Q.S. 24 An-Nur. 33)

Allah SWT said:

“And when they are called ….” (Q.S. 24 An-Nur, 48)

Ibn Abu Hatim has presented a hadith derived from the hadith – mursal of Al-Hasan, that a man when he has a dispute with someone else, then he is called to the Prophet SAW, while he is on the right side, then he obeys. Because he knows that the Prophet will definitely decide the court correctly for his side. But if he has done wrong, then he is summoned to the Prophet (PBUH), he turns away and says: “I prefer so-and-so”. Then Allah revealed His words:

“And when they are called to Allah and His Messenger….” (Q.S. 24 An-Nur, 48).

Allah’s Word:

“And Allah has promised those who believe ….” (Q.S. 24 An-Nur, 55)

Imam Hakim in his sahih and Imam Tabrani have quoted a hadith through Ubay ibn Ka’ab who narrated that when the Prophet and his companions migrated to Madinah and they were received by the Ansar, all the Arabs united to beat them. Hence the Muslims never lost sight of their weapons, day and night they were always with them. They said: “You see for yourselves, this is how we live, so that we live in security and fear no one but Allah”. So His words were revealed:

“And Allah has promised those who believe among you …” (Q.S. 24 An-Nur, 55).

Ibn Abu Hatim has related a hadith in this regard through Al-Barra who has narrated that this verse was revealed with regard to us, while we were at that time in a state of great fear.

Allah SWT said:

“There is no sin for the blind ….” (9.5. 24 An-Nur, 61)

Abdur Razzaq said that we received a tradition from Mw’ammar which he received from Ibn Abu Nujaih, then Abu Nujaih has received it from Mujahid who has narrated that a man took a blind man, a lame man, and a sick man to his father’s house, or his brother’s house, or his sister’s house, or his father’s sister’s house, or his aunt’s sister’s house. So it came to pass that those who were afflicted with chronic sickness felt guilty about this, so they said: “They took us only to other people’s houses, not their own”. So this verse was revealed as a concession to them, saying:

“There is no sin for the blind….” (Q.S. 24 An-Nur, 61) Ibn Jarir has related a hadith through Ibn Abbas r.a. who said that when Allah revealed His words:

“O you who believe, do not eat from one another’s wealth by means of false means”. (Q.S. 4 An-Nisa’, 29)

So the Muslims felt guilty, and they said: “Food is the most important wealth, so it is not permissible for any of us to eat in another’s place”. So the people refrained from doing so, then His words were revealed:

“There is no obstruction for the blind ….” (Q.S, 24 An-Nur, 61) until His words:

“… or in a house to which you have the key”. (Q.S. 24 An-Nur, 61)

Ad-Dahhak has presented a hadith, that the people of Madinah before the Prophet was sent, if they ate, they would not mix with the blind, the sick, and the lame, because the blind would not be able to see good food, and the sick could not eat as fully as the healthy, while the lame could not compete for food. Then this verse was revealed as a concession to allow them to eat with those who are healthy.

Ad-Dahhak has also related another hadith through Migsam who has narrated that the people of Madinah used to avoid eating with the blind and the crippled, then this verse was revealed.

AS-Sa’labi in his commentary has presented a tradition through Ibn ‘Abbas r.a. who has narrated that Al-Haris went with the Messenger of Allah in a battle. Before that Al-Hariq entrusted Khalid ibn Zayd to look after his wife, but Khalid ibn Zayd felt it was a sin to eat from Al-Haris’ food, while he himself had a chronic illness, then this verse was revealed:

“There is no sin on you….” (Q.S. 24 An-Nur, 61).

Al-Bazzar has presented a hadith with a valid chain of transmission through Siti Aisha r.a., that the Muslims were eager to go to war with the Prophet. Therefore, they handed over the keys of their houses to the elderly, saying to them: “We have made it lawful for you to eat from what you like in our houses”. But the old people said: “Verily, they did not allow us but only out of necessity, and not from the heart”. So Allah revealed His words:

“There is no sin on you ….” (Q.S. 24 An-Nur, 61) | until His words:

“There is no sin on you, or in the houses of which you have the keys”. (Q.S: 24 An-Nur, 61)

Ibn Jarir has related a hadith through Az-Zuhri, that Az-Zuhri was asked one day about His words:

“There is no sin for the blind ….” (Q.S. 24 An-Nur, 61)…

The scholar said: “What is the meaning of the blind, the lame, and the sick mentioned in this verse?” Az-Zuhri replied: “Indeed, the Muslims used to, when they went to war, leave the elderly among them, and they gave the keys of their houses to their elderly, saying: ‘We have made it lawful for you to take whatever you want from our houses’. However, the old people felt it was a sin to do so, i.e. to eat ma. right from their houses. Therefore, the old people said: We will not enter their houses while they are not at home. So Allah sent down this verse as a concession or mercy from Him for them.”

Ibn Jarir has also given another tradition through Qatadah who has narrated that the verse:

“There is no sin for the kelian to eat with them or alone”. (Q.S. 24 An-Nur, 61) was revealed with regard to a group of Bedouin Arabs. One of them would not eat alone, and one day he carried his food for half a day in search of someone to eat with him.

Ibn Jarir has also reported this hadith through Ikrimah and Abu Saleh, both of whom have narrated that the Ansar, when a guest came, would not eat unless the guest ate with them. So this verse was revealed as a concession for them.

Allah SWT said:

“Indeed, the true believers are …” (Q.S. 24 AnNur, 62).

Ibn Ishaq has related a hadith, as has Imam Baihagi in his book Ad-Dala’il through Urwah and Muhammad ibn Ka’ab AlQuraziy and others, who have related that when the Quraysh attacked Medina in the Battle of Ahzab, they camped at the place where the floods gathered, namely at Raumah, the name of a well in Medina: Medina. Their leader was Abu Sufyan, then came their support from the Qatafan tribe who camped next to Mount Uhud. News of their arrival reached the Messenger of Allah. So the Messenger of Allah (SAW) dug a trench around the city of Medina together with other Muslims, and the Messenger of Allah (SAW) himself participated with them in digging the trench. However, some men from among the hypocrites worked lazily, and they only wanted to do light work intentionally. Then they secretly left the work to go to their homes, without the knowledge of the Messenger of Allah and without his permission.

In contrast to a Muslim if he has an urgent need, which he must do, he brought it up to the Messenger of Allah SAW. and asked permission from him to go to fulfill his personal needs, so the Messenger of Allah SAW. gave him permission. When his needs had been completed, he returned to the work of digging the ditch. Then Allah revealed His words:

“Verily, the true believers are those who believe in Allah and His Messenger, and when they are with the Messenger of Allah on a matter requiring a meeting ….” (Q.S. 24 An-Nur, 62) up to His words:

“And Allah knows all things”. (Q.S. 24 An-Nur, 64)

Allah SWT said.

“Do not make it ….” (Q.S. 24 An-Nur, 63).

Abu Nu’aim in his book Ad-Dalail has presented a hadith through the route of Ad-Dahhak from Ibn Abbas r.a. Ibn Abbas r.a. has narrated that the Muslims said: “O Muhammad, O Abul Qasim”. So Allah revealed His words:

“Do not make the calling of the Messenger among you like the calling of some of you to others”. (Q.S. 24 An-Nur, 63)

After that they called him: “O Prophet of Allah, O Messenger of Allah”.

ASBABUN NUZUL SURAH AL-FURQAN

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

Ibn Abu Shaibah in his book Al-Musannaf and Ibn Jarir and Ibn Abu Hatim have presented a tradition through Khaisamah who has related that one day it was said to Nahi SAW: “If you like, We will give you the keys to the treasuries of the earth, and We will not in the least diminish your reward with Us in the Hereafter. If you like, We will gather them together for you in the Hereafter”. The Prophet replied: “No, but gather them for me in the Hereafter”. Then His words were revealed:

“Glory be to Allah, who, if He willed, would have made for you something better than this….” (Q.S. 25 Al-Furgan, 10).

Al-Wahidi has presented a hadith through the route of Juwaibir which he received from Ad-Dahhak through the companion Ibn Abbas r.a. who has related that when the people of Quraysh insulted the Prophet (PBUH) as a poor man, they said to him: “Why does an apostle eat food and walk in the bazaars?” The Prophet was saddened by this, and His words were revealed:

“And We did not send messengers before you, but they did eat food and walk in the markets” (Q.S. 25 Al-Furgan, 20) Imam Ibn Jarir has presented a similar tradition through the route of Sa’id and Ikrimah, both of whom are related to the Companion Ibn Abbas r.a.

Ibn Jarir has related a tradition through the companion of Ibn ‘Abbas r.a. who has narrated that one day Ubay ibn Khalaf was present in the presence of the Prophet, but he was expelled by Ugbah ibn Abu Mw’it, so His words were revealed:

“And remember the day when the wrongdoer bit his two hands..” (Q.S. 25 Al-Furgan, 27) Ibn Jarir has related a similar tradition through Ash-Shabi and Miqsam.

Ibn Abu Hatim has related a tradition, as has Imam Hakim who judged it to be authentic, and Ad Diya in his book Al-Mukhtarah has related it through the Companion Ibn ‘Abbas r.a. who has narrated that the polytheists had said: “If Muhammad is really a prophet as he claims to be, then why did his Lord make his life miserable, and why was the Qur’an not revealed to him all at once?” Then one and two verses were revealed to him, then Allah also revealed His words: “Say those who disbelieve: Why was not the Qur’an sent down to him in a single descent?” (Q.S. 25 Al-Furgan 82). Ash-Shikhan has presented a hadith through the Companion Ibn Mas’ud r.a. who said: I asked the Messenger of Allah (SAW): “Which is the greatest sin?” The Messenger of Allah (SAW) replied: “You make for Allah a partner, while He is the One who created you”. I asked again: “Then what other sin?” The Prophet replied: “When you kill your son for fear of him eating with you”. I asked again: “Then what other sin?” The Apostle replied: “If you commit adultery with your neighbor’s wife”. Then Allah Almighty revealed His words: “And those who do not worship other gods with Allah, nor kill a soul whom Allah has forbidden except with a just cause, nor commit adultery”. (Q.S. 25 Al-Furgan, 68) Ash-Shaykhain has also presented another hadith through the Companion Ibn Abbas r.a. that a group of people from among the polytheists often committed murder, hence they were fond of killing, and often committed adultery until they were fond of it. After that they came to the Prophet Muhammad (peace be upon him) and said: “Surely what you have said and what you have called us to is very good, if only you would tell me that what we have done is expiated”. So Allah revealed His words: “And those who worship no other gods with Allah”. (Q.S. 25 Al-Furgan, 68) up to His words: “And Allah is the Most Forgiving, the Most Merciful”. (Q.S. 25 Al-Furgan, 70) and His other words were also revealed, namely: Say: “O My servants who transgress against themselves….” (Q.S. 39 Az-Zumar, 53) Imam Bukhari and others have presented a hadith through. The Companion Ibn Abbas r.a. has related that when the verse of Surah Al-Furgan was revealed, He said: “And those who do not worship other gods with Allah and do not kill a soul which Allah has forbidden….” (Q.S. 25 Al-Furgan, 68).

The polytheists of Mecca said: “Indeed we have killed many souls without just cause, and we have worshipped other gods besides Allah, and we have committed adultery”. So Allah revealed His words: “except those who repent ….” (Q.S. 25 Al-Furgan, 70)

ASBABUN NUZUL SURAT ASH-SHU’ARA’

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

Ibn Abu Hatim has presented a hadith through Abu Jah. dam who has related that one day the Prophet SAW. looked like a confused person, then the companions asked him about it, so the Prophet SAW. replied: “How can I not be confused when I have seen that my future enemy will be from among my own people?” Then His words were revealed: “So what would you think if We gave them years of enjoyment of life. Then came upon them the punishment that had been threatened to them, surely it would be of no avail to them what they had always enjoyed”. (Q.S. 26 Ash-Shu’ara’, 205-207) So after that the Prophet’s heart became calm again. Ibn Jarir has related a hadith through Ibn Juraij who has narrated that when this verse was revealed, He said: “And warn your nearest relatives”. (Q.S. 26 Ash-Shu’ara”, 214) Then the Prophet (SAW) began his appeal to his own temple and his closest relatives, so it was very difficult for Muslims and then Allah SWT. revealed His words: “And humble yourselves to those who follow you, the believers”. (Q.S. 26 Ash-Shu’ara, 215) Ibn Jarir and Ibn Abu Hatim have presented a hadith through the route of Al-Aufi from the Companion Ibn Abbas r.a. who has narrated that there were two men who both insulted each other, one from among the companions of Ansar, while the other was from another people, this happened during the time of the Prophet Muhammad SAW. Each party brought their respective supporters consisting of the fools of their people. So Allah SWT. revealed His words: “And the poets are followed by those who go astray….” (Q.S. 26 Ash-Shu’ara’, 224) The same Hadith has also been narrated by Ibn Abu Hatim, only this time he narrated it from the source of Ikrimah. Ibn Abu Hatim has also reported it through Urwah, who narrated that when His words were revealed, namely: “And the poets ….” (Q.S. 26 Ash-Shu’ara’, 224) until He said:

“what they themselves do not do”. (Q.S. 26 Ash-Shu’ara’, 226) So Abdullah ibn Rawwahah said: “Allah surely knows that I am one of those poets”. Then Allah revealed His words: “Except those (poets) who believe….” (Q.S. 26 Ashshwara’, 227) Ibn Jarir and Imam Hakim have related a hadith through Abul Hasan Al-Barrad who has narrated that when Allah revealed His words: “And the poets…” (Q.S. 26 Ash-Shw’ara’, 224), there came to the Messenger of Allah (SAW), Abdullah ibn Rawwahah, Ka’ab ibn Malik, and Hissan ibn Sabit, and they said: “O Messenger of Allah, by Allah, He has revealed this verse, and He has known that we are poets, so perish we”. So Allah sent down another verse, namely: “Except those (poets) who believe …” (Q.S. 26 Ashshwara’, 227) Then the Messenger of Allah (SAW) called them, and he recited it to them.

ASBABUN NUZUL SURAH AL-QASAS

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

Ibn Jarir and Imam Tabrani have related a hadith through Rifa’ah al-Qurazi who has narrated that He said:

“And indeed We have sent down successively these words …” (Q.S. 28 Al-Qasas, 51) were revealed in regard to ten people, one of whom was myself. .

Ibn Jarir has related a hadith through ‘Ali ibn Rifa’ah who has narrated that ten people from among the People of the Book went to the Prophet (PBUH), among them was Rifa’ah, his father. Then they believed in the Prophet (SAW), after which they were treated painfully by their people, so this verse was revealed, namely His words:

“Those to whom We have brought the Book …” (Q.S. 28 Al-Qasas, 52).

Ibn Jarir has related another hadith through Qatadah who has narrated that this verse was revealed regarding a group of people from among the People of the Book who always adhered to the right things, when the Prophet Muhammad was sent by Allah and they believed in him, among them were Usman and Abdullah ibn Salam.

Allah SWT said:

“Those to whom We have brought the Book.” (Q.S. 28 Al-Qasas, 652)

Regarding the asbabun nuzul of this verse will be mentioned later in Surah Al. Hadid.

Allah SWT said:

“Surely you will not be able to guide those whom you love …” (Q.S. 28 Al-Qasas, 56).

Imam Muslim relates a hadith, as well as others through the companion Abu Hurairah who has related that the Messenger of Allah (SAW) had said to his uncle: “Say ‘Ya ilaha illallah’ (There is no God but Allah), I will be your witness on the Day of Judgment”. But the Prophet’s uncle replied: “If I had not feared that the women would reproach me for saying that they were forced to say this under duress, I would have declared it before you”. So Allah revealed His words: “Surely you will not be able to guide those whom you love, but Allah guides whom He wills.” (Q.S. 28 Al-Qasas, 56)

Imam Nasa-i has narrated a hadith, as has Imam Ibn Asakir in his Tarikh with a sanad that is sound through Abu Sa’id ibn Rafi’ who narrated that I asked the Companion Ibn ‘Umar about this verse, which says: “Indeed, you will not be able to guide those whom you love.” (Q.S. 28 Al-Qasas, 56) “Was this verse revealed with regard to Abu Jahal and Abu Talib” So Ibn Umar replied: “Yes”. The words of Allah SWT:

And they said: “If we follow the guidance with you….” (Q.S. 28 Al-Qasas, 57).

Ibn Jarir has presented a hadith through the route of Al-Aufi which comes from Ibn Abbas r.a., that a group of Quraysh said to the Prophet (SAW): “If we follow you, people will drive us away”. Then this verse was revealed.

Imam Nasa-i has related a tradition through Ibn ‘Abbas r.a. that the person who said this was Al-Haris ibn Amir ibn Naufal. ‘

Allah says:

“So what is the man to whom We promised …” (Q.5S. 28 Al Qasas, 61)

Ibn Jarir has presented a hadith through Mujahid in connection with His words:

“So what is the man whom We promised him…” (Q.S. 28 Al-Qasas, 61)

Mujahid says that this verse was revealed in regard to the Prophet (SAW) on the one hand and Abu Jahal ibn Hisham on the other.

Ibn Jarir has also presented the same tradition through another route, that this verse was revealed with regard to Hamzah on the one hand and Abu Jahl on the other.

Allah said:

“It is He who has sent down upon you the Quran …” (Q.S. 28 Al-Qasas, 85).

Ibn Abu Hatim has presented a hadith through Ad-Dahhak who has narrated that when the Prophet left Mecca to emigrate to Medina and reached Juhfah, suddenly his heart felt homesick for the city of Mecca, so Allah revealed His words:

“Indeed, the one who revealed the Qur’an to you will indeed return you to the place of return (i.e. the city of Mecca)”. (Q.S. 28 Al-Qasas, 85)

ASBABUN NUZUL SURAT AL-‘ANKABUT

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

Imam Ibn Hatim has related a hadith through Ash-Shafi’bi in connection with His words:

“Alif Lam Mim. Do people think that they are left alone …” (Q.S. 29 Al-Ankabut, 1-2)

Ash-Shafi’bi has narrated that this verse was revealed with regard to the people living in Mecca who had pledged themselves to Islam. Then the companions of the Messenger of Allah (SAW) sent a letter to them from Medina, saying that your Islam is not accepted unless you migrate. So they finally set out with the aim of Medina, then the polytheists chased them until they were overtaken, then they returned to Mecca. After this incident, His words, i.e. this verse, were revealed, the Companions wrote to them that the words of Allah had been revealed, which read thus and thus, concerning the incident that you had experienced.

Those who were in Mecca said: “We must go out to emigrate, and if someone pursues us, we will fight him.” So they went out and the polytheists pursued them, and there was a battle between the two sides: some of the Meccan Muslims were killed and some were saved. With regard to them, Allah Almighty revealed His words:

“And surely your Lord is the protector of those who emigrate after suffering trials …” (Q.S. 16 An-Nahl, 110).

Ibn Abu Hatim has given another tradition through Qatadah who has narrated that this verse was revealed, saying:

“Alif Lam Mim. Do people think …” (Q.S. 29 Al-Ankabut, 12) with regard to the Meccans who went out to emigrate with the Prophet (SAW). Then the polytheists obstructed their intentions, so they returned to Mecca. Their brothers who were in Medina wrote letters to them telling them about the verses of Allah that were revealed regarding them. Finally, they tried to leave Mecca again, and there was a battle with the polytheists; some of them died and some survived. Allah revealed His words:

“And those who strive (to seek Our pleasure), surely We will show them Our ways. ….” (Q.S. 29 Al-Ankabut, 69)

Ibn Sa’d has related a hadith through ‘Abdullah ibn Ubaid ibn Umair who has narrated that this verse was revealed in regard to Ammar ibn Yasir, because he was tortured by the polytheists for the sake of Allah: the verse in question is His words:

“Does man think …” (Q.S5. 29 Al-Ankabut, 2)

The words of Allah SWT:

“And if they force you ….” (Q.S. 29 Al-Ankabut, 8)

Imam Muslim, Imam Turmuzi, and others have presented a hadith through Sa’d Ibn Abu Waqqas who has related that Umm Sa’d had said to her son: “Has not Allah commanded filial piety. So by Allah, I will neither eat food nor drink drink until I die or you disbelieve in Him”. Then this verse was revealed:

“And We have obliged man to do good to his two parents. And if both of them force you to associate with Me (Q.S. 29 Al-Ankabut, 8) “

Allah SWT says:

And among men there are those who say: “We believe in Allah” …. (Q.S. 29 Al-Ankabut, 10) Asbabun Nuzul of this verse has been mentioned in Surah An-Nisa’

Allah SWT said:

“And is it not enough for them ….” (Q.S. 29 Al-Ankabut, 51)

Ibn Jarir, Ibn Abu Hatim and Imam Darimi in their Musnad have presented a tradition through the route of Amr ibn Dinar which he had received from Yahya ibn Ja’dah who had narrated that a group of Muslims came with books in which were written some of what they had heard from the Jews. So the Prophet said: “Sufficient is the misguidance of a people who do not like what their prophet has brought, and then like what others have brought that is addressed to people other than them.” So His words were revealed

“And is it not enough for them that We have revealed to you the Book (the Qur’an), while it is recited to them?” (Q.S. 29 Al-Ankabut, 51)

The word of Allah SWT:

“And how many animals ….” (Q.S. 29 Al-Ankabut, 60)

Abdu ibnu Humaid, Ibn Abu Hatim, Imam Baihaqi, and Ibn Asakir presented a hadith with a da’if sanad through Ibn Umar r.a. who narrated: One day I went out with the Messenger of Allah (SAW) until we both reached the walls of Medina. The Messenger of Allah picked a date and ate it, and he said to me: “O Ibn Umar, why do you not eat?” I replied: “I have no appetite.” The Messenger of Allah (SAW) said: “But I like it. And this is the fourth day since I did not taste food because I did not find it. Had I liked it, I would have prayed to my Lord, and He would have given it to me as He gave it to the King of Persia and the King of Rome. What would you think, Ibn ‘Umar, if you came across a people who hoarded their sustenance for a year and their faith became weak because of it?” Ibn Umar further narrated: By Allah, before we rose to leave that place, His words were revealed:

“And how many animals cannot bring (take care of) their own sustenance. It is Allah who provides for them and for you, and He is All-Hearing, All-Knowing.” (Q.S. 29 Al-Ankabut, 60).

After that the Messenger of Allah (SAW) said: “Verily Allah has not commanded me to hoard worldly wealth, nor has He commanded me to indulge in lust. Remember, I am a person who does not multiply dinars, nor dirhams, and I never save sustenance until tomorrow.”

Allah Almighty says:

“And do they not consider…” (Q.S. 29 Al-Ankabut, 67)

Juwaibir has related a hadith through Ad-Dahhak from ibn Abbas r.a., that they said: “O Muhammad, nothing prevents us from entering your religion but that we fear that people will rob and kill us, and the Arabs are many in number, more than we are. So when news reaches them that we have embraced your religion, they will rob and kill us, and then we will be as good as suicidal.” Then Allah revealed His words:

“And do they not see that We have made their land a safe and holy land?” (Q.S. 29 Al-Ankabut, 67).

ASBABUN NUZUL SURAT AR-RUM

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

Imam Turmuzi has related a hadith through Abu Sa’id who has narrated that when the Battle of Badr broke out the Romans experienced victory over the Persians. This astonished the believers, so His words were revealed:

“Alif Lam Mim. The Romans have been defeated …” (Q.S. 30 Ar-Rum, 1-2) until He said:

“by the help of Allah”. (Q.S. 30 Ar-Rum, 5)

Ibn Jarir has also reported a similar tradition through Ibn Mas’ud r.a.

Ibn Abu Hatim has related a tradition through Ibn Shihab who has narrated that news reached us that the polytheists argued with the Muslims living in Mecca before the Messenger of Allah (PBUH) went out. The polytheists said to the Muslims of Mecca: “The Romans admitted that they were People of the Book, but they were defeated by the Mussulman Persians. And you thought that you would be able to defeat us with the Book (AlQuran) revealed to your Prophet. Why did the Persians who were Mussulmans defeat the Romans who were People of the Book? Then we will certainly be able to defeat you as, the Persians can defeat the Romans”.

After that, Allah SWT. revealed His words:

“Alif Lam Mim. The Romans have been defeated …” (Q.S. 30 Ar-Rum 1-2).

Ibn Jarir has also reported a similar tradition through Ikrimah, Yahya Ibn Ya’mur and Qatadah.

According to the first narration, which reads Fathah with the letter gin, it reads galabatir rumu. This verse was revealed when the Muslims gained victory over the Meccan polytheists in the battle of Badr. According to the second qiraat, which reads dammah in gin, the verse becomes gulibatir rumu. Thus the meaning of the verse becomes, that the Romans after they experienced victory over the Persians, they will be defeated by the Musli. min. This interpretation of the qiraat is intended to bring the meaning of the verse in line with its meaning, otherwise the change in qiraat would have no great significance.

Ibn Abu Hatim has quoted a hadith through Ikrimah who narrated that the disbelievers were astonished at the dead who would be resurrected by Allah. So this verse was revealed, which says:

And it is He who created man from the beginning, then brought him back to life, and bringing him back to life is easier for Him. (Q.S, 30 Ar-Rum, 27).

Imam Tabrani has related a hadith through Ibn ‘Abbas r.a. who said that the talbiyah that the polytheists always called out was as follows: “O Allah, we fulfill Your call, O Allah, we fulfill Your call, there is no partner for You except a partner whom You possess and possess what He possesses.” So Allah revealed His word:

Are any of the slaves whom your right hand possesses partners with you in possessing the sustenance We have given you… (Q.S, 30 Ar-Rum, 28).

Juwaibir has related a similar hadith through Daud ibn Abu Hindun which was sourced from Abu Ja’far Muhammad ibn ‘Ali which he received from his father.

ASBABUN NUZUL OF SURAH LUQMAN

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

Ibn Jarir has related a hadith through the route of Al-‘Aufi from the Companion Ibn ‘Abbas r.a. in connection with His words:

“And among men there are those who use useless words….” (Q.S. 31 Lugman, 68).

The Companion Ibn Abbas r.a. related that this verse was revealed in connection with a man from among the Quraish who had bought a slave girl singer.

Juwaibir has related a hadith through the Companion Ibn ‘Abbas r.a. who has narrated that this verse was revealed in connection with An-Nadr ibnul Haris, who bought a slave girl singer. An-Nadr was a person who disliked hearing about people converting to Islam. Whenever he heard that someone wanted to convert to Islam, he would invite him to his singer, then he ordered the singer: “Give him food and drink, then serve him your songs. This is better than what Muhammad calls you to: prayer, fasting, and the sacrifice of your souls in defense of his religion.” So His words were revealed, the above verse.

Ibn Jarir has narrated a hadith through Ikrimah who said that the People of the Book asked the Messenger of Allah about spirits. So Allah revealed His words:

And they ask you about spirits. Say: “The spirit is a matter for my Lord, and you have been given no knowledge but a little”. (Q.S. 17 Al-Isra”, 85)

Then the people of the Book said: “Do you suppose that we have been given no knowledge but a little, while we have been given the Book of the Torah, and the Book of the Torah is wisdom: and whoever is given wisdom, then indeed he has been given much good”. Then His words were revealed:

“And if the trees of the earth were pens ….” (Q.S. 31 Lugman, 27).

Ibn Ishag has related a hadith through Ata’ ibn Yasar who said that this verse was revealed in Mecca, saying:

“And you have been given no knowledge but a little”. (Q.S. 17 Al-Isra’ 85)

So when the Messenger of Allah (SAW) emigrated to Medina, the Jewish priests came to him and asked: “Is it true that you have said: and you have been given no knowledge but a little”. (Q.S. 17 Al-Isra’, 85)

Are you addressing it to us or to your own people?” The Messenger of Allah (SAW) replied: “I address it to all without exception” Then they said: “Have you not read in your book that we have been given the Torah in which everything is explained?” The Messenger of Allah (SAW) replied: “That according to the knowledge of Allah is still a little”. So Allah revealed His words:

“And if the trees of the earth were pens ….” (Q.S. 31 Lugman, 27)

Ibn Abu Hatim has also reported the same Hadith through Sa’id or Ikrimah from Ibn ‘Abbas r.a.

Abusy Shaykh has reported a hadith in his book Al’Uzmah and so has Ibn Jarir both through Qatadah. Qatadah has related that the polytheists said: “Verily, this (Qur’ān) is a word that will soon run out”. So Allah revealed His words:

“And if the trees of the earth ……” (Q.S. 31 Lugman, 27)

Ibn Jarir and Ibn Abu Hatim have presented a hadith through Mujahid who has narrated that a man from among the Bedouins (village Arabs) came to the Messenger of Allah (SAW) and asked: “My wife is pregnant, so tell me, will she give birth to a boy or a girl? And our village is experiencing drought, so tell me, when will the rain fall to water it? And you know the time of my birth, so tell me when I shall die?” So in connection with this Allah revealed His words: “Verily, Allah, with Him alone is the knowledge of the Day of Resurrection.” (Q.S. 31 Lugman, 34)

ASBABUN NUZUL SURAT AS-SAJDAH

In the name of Allah, the Most Gracious, the Most Merciful, Al-Bazzar has narrated a hadith through Bilal who said that one day we were in the mosque sitting and a group of companions were performing the voluntary prayer after the Maghrib prayer until the ‘Isha prayer. Then this verse was revealed, which says:

“Their hulls are far from their beds…” (Q.S. 32 As-Sajdah, 16) However, the chain of transmission of this hadith is Abdullah ibn Shabib, who is a daif.

Imam Turmuzi has presented a hadith which he considers to be authentic from the Companion Anas r.a., that this verse, which says:

“Their hulls are far from their beds…” (Q.S. 32 As-Sajdah, 16) This verse was revealed regarding the issue of waiting for prayer at night, which is the Isha prayer.

Al-Wahidi and Ibn Asakir have related a hadith through the route of Sa’id ibn Jubayr from the companion of Ibn ‘Abbas r.a. The companion of Ibn ‘Abbas r.a. narrated that one day Al-Walid ibn Ugbah ibn Abu Muit said to the companion of ‘Ali ibn Abu Talib: “The edge of my sword is sharper than the edge of your sword, my tongue is longer than your tongue, and my army is more numerous than your army.”

Ali’s companion said to him: “Be silent, for indeed you are a wicked man.” Then His words were revealed, namely:

“So is the believer like the wicked? They are not the same.” (Q.S5. 32 As-Sajdah, 18) Ibn Jarir has related the same tradition through Ata’ ibn Yasar.

Ibn Addi has reported a tradition, as has Imam Khatib in his book of Tarikh through the route of Al-Kalbi who received it from Abu Saleh, then Abu Saleh received it from Ibn Abbas r.a. The tradition in question is the same as the one above.

Imam Khatib and Ibn Asakir have narrated a tradition through the route of Ibn Luhai’ah which he received from Amr ibn Dinar, then Amr ibn Dinar received it from Ibn Abbas r.a., that this verse was revealed in connection with an incident that occurred between ‘Ali ibn Abu Talib and Ugbah ibn Abu Mu’it, when they both reviled each other. The narration states that this verse was revealed in connection with Uqbah ibn Walid, not Al-Walid.

Ibn Jarir has given a tradition through Qatadah who has related that the Companions said: “Surely we will experience the day of victory and after that we will be able to rest and live with pleasure and tranquility.” The polytheists said, as they did. The polytheists said, as quoted by Him:

“When will the victory come if you are the true ones?” (Q.S. 32 As-Sajdah, 28).

Then Allah revealed the verse and its sequel.

ASBABUN NUZUL SURAH AL-AHZAB

By the name of Allah, the Most Gracious, the Most Merciful.

Juwaibir has presented a hadith through Ad-Dahrak whose source is Ibn Abbas r.a. who has related that the people of Mecca, among whom were Al-Walid ibn al-Mugirah and Shibah ibn Rabi’ah, called upon the Prophet to retract what he had said, and they agreed to give half of their wealth to the Prophet. Then the hypocrites and the Jews who were in Medina frightened him, that if he did not want to retract his words, they would kill him Then Allah revealed His word:

“O Prophet, fear Allah and do not obey the desires of the disbelievers and the hypocrites”. (Q.5S. 33 Al-Ahzab, 1)

Allah SWT said:

“Allah has not made for anyone ….” (Q.S. 33 Al-Ahzab, 4).

Imam Turmuzi has presented a hadith which he rated as hasan tradition by sourcing it from Ibn Abbas ra. who has narrated that one day the Prophet SAW. stood up to pray. Then the Prophet did something as if he was thinking about something, so the hypocrites who were praying with him said: “Don’t you see that he has two hearts, one with you and the other thinking about himself”. Then Allah revealed His words:

“Allah has not made for anyone two hearts in his heart”. (Q.S. 33 Al-Ahzab, 4)

Ibn Abu Hatim has presented a tradition through the route of Khusayyif which he received from Sa’id ibn Jubayr, Mujahid, and Ikrimah who have all related that a man known by the nickname Zul Qalbaini (The Two Hearts). Then this verse was revealed.

Ibn Jarir has related the same hadith through the route of Qatadah which he received from Al-Hasan, only in his narration it is added that the man nicknamed the Two of Hearts used to say: “I have one heart that commands me and another heart that prevents me”.

Ibn Jarir has also reported this hadith through the route of Ibn Abu Nujaih from Mujahid who narrated that this verse was revealed in regard to a man from Banu Fahm. He said: “Indeed there are two hearts in my chest cavity, each of which has a better view than the mind of Muhammad”.

Ibn Abu Hatim has related a hadith through As-Saddi, that this verse was revealed in regard to a man from the Quraysh tribe from Banu Jumah, known as Jamil ibn Mu’ammar.

Allah SWT said:

“Call them (the adopted children) by (using) the names of their fathers….” (O.S. 33. Al-Ahzab, 5).

Imam Bukhari has related a hadith through Ibn Umar r.a. who said that we never called Zaid ibn Harisah but Zaid ibn Muhammad, until a verse of the Qur’an was revealed regarding this issue, namely His words:

“Call them (adopted children) by their fathers’ names; that is more just in the sight of Allah”. (Q.S. 33 Al-Ahzab, 5)

Allah’s Word:

“O you who believe, remember the favors of Allah (which have been bestowed) upon you….” (O.S. 33 Al-Ahzab, 9).

Imam Baihagi in his book Ad-Dalail has presented a hadith through Huzaifah who has related that on the night of the Battle of Ahzab we saw that we were marching while sitting, while Abu Sufyan and his allied groups were in the upper part of the city, and the people of Banu Guraizah were in the lower part of Medina. The situation made us fear for the safety of our children and wives. But at that time we had never experienced a night so dark as that, nor had we experienced a night wind as strong as that night. So at that very moment the hypocrites asked the Prophet for permission, saying: “Our houses are not protected”. But their houses were not weak points. So no one from among them asked permission but the Prophet (PBUH) allowed it, then secretly they left the guard post. Suddenly after that the Prophet inspected our ranks one by one, and when he came to me, he said: “Go, take a look at the enemy, then tell me about him”. So I went, and suddenly there was a great wind in their camp, which only happened in their camp.

By Allah, indeed I heard the sound of stones falling on their camp and the wind tore it apart, so that it fell on me. reka, while they were at that time saying: “Let us go back, let us go back”. After that I went back to the Prophet and told him all that I had seen of the enemy. Then Allah SWT, revealed His words:

“O you who believe, remember the favor of Allah (granted) to you, when there came to you armies.” (Q.S. 33. Al-Ahzab, 9)

Ibn Abu Hatim and Imam Baihagi in their book Ad-Dalail have related a tradition through Kusayyir ibn Abdullah ibn Amr Al-Mu. zanni which he received from his father, then his father received it from his grandfather. Kusayyir’s grandfather had related that during the Battle of Ahzab the Messenger of Allah (SAW) dug a trench. Then Allah SWT. brought out a white stone that was round in shape again very large from the bowels of the earth. Then the Messenger of Allah SAW, took a stone-breaking axe, then hit it on the stone: one hit the stone broke, and from the blow it came out a light that illuminated between the two boundaries of the city of Medina. After that the Prophet said Takbir, and the Muslims also said Takbir. Then the Prophet struck the stone a second time, so that the stone broke again, and from his blow came a light that illuminated what was between the two boundaries of the city of Medina. After that the Messenger of Allah (SAW) said takbir, and the Muslims also said takbir. The Messenger of Allah (SAW) hit it again for the third time so that the stone broke apart, and from his blow came out a light that illuminated what was between the two boundaries of the city of Medina, so the Messenger of Allah (SAW) said takbir and the Muslims also said takbir.

After that the Prophet was asked about it, he replied: “When I struck the first blow, there was a light from my blow which illuminated the buildings of the city of Hairah and the cities of Kisra (Persia). Then Archangel Gabriel informed me that one day my Ummah would rule these places. And at my second stroke, there appeared a ray whose light illuminated the buildings belonging to the Romans, then Archangel Gabriel informed me that one day my Ummah would rule over them. And at my third stroke there came a ray from him that illuminated the buildings of the city of San’a, and the Angel Gabriel told me that one day my Ummah would rule over it”.

The hypocrites at that time said: “Do you not wonder, he (Prophet Muhammad) talked to you with false hopes and promises, and told you that he could see the buildings of the city of Hairah and the cities of King Kisra from this city of Yasrib, and he said that these cities would one day be ruled by you. And indeed you are only digging trenches, it is absurd, surely you will not be able to win”. Then a verse of the Qur’an was revealed, which says:

And (remember) when the hypocrites and the diseased in heart said: “Allah and His Messenger have promised us nothing but deceit”. (Q.S. 33 Al-Ahzab, 12)

Juwaibir has narrated a hadith through Ibn ‘Abbas r.a. who has narrated that this verse was revealed in regard to Mutib ibn Qusyayyir Al-Ansari, it was he who said these words.

Ibn Ishag has related a tradition, as has Imam Baihagi both of whom through Urwah ibn Zubair, Muhammad ibn Ka’ab Al-Qurazi, and others, that Muttib ibn Qusyayyir had said: “Muhammad dreamed that he could reach the treasury of the kingdom of Kisra and the kingdom of the Roman Emperor, while one of us still does not feel safe (from the enemy) when he goes to relieve himself”.

Aus ibnu Qaizi had said among a group of his people: “Our houses are unguarded, and our houses are outside the city of Madinah, so allow us to return to our wives and children”. Then Allah revealed His words to His Messenger when the Muslims were gripped by fear of the enemy, namely to remind them of the blessings of Allah that had been bestowed on them and His protection of them, which they had previously had bad prejudices, and after the hypocrites had spread false news that frightened them. The words of Allah SWT. are as follows:

“O you who believe, remember the favor of Allah (which was granted) to you when there came to you armies -.” (Q.5S. 33 Al-Ahzab, 9)

Allah SWT said:

“Among the believers there are those ….” (O.S. 33. Al-Ahzab, 23)

Imam Muslim, Imam Turmuzi, and others have presented a tradition from Anas r.a. who has narrated that his uncle Anas ibn Nadr did not participate in the Battle of Badr because he was not at home. When he heard about the Battle of Badr, he said: “The first war of Sabilillah experienced by the Messenger of Allah SAW. I did not have the opportunity to follow it. Indeed, if Allah had given me the opportunity to witness and participate in another war of Sabilillah, surely Allah would have seen what I would have done there”. Finally, he joined the Battle of Uhud: Then he fought bravely and courageously, and he died as a martyr. When he was found he had over eighty wounds on his body from sword blows, spear thrusts and arrows that tore his body apart. Then this verse was revealed concerning him, which says:

“Among the believers there are those who keep what they have pledged to Allah….” (O.S. 33. Al-Ahzab, 23).

Allah’s Word:

“O Prophet, say to your wives ….” (O.S. 33. Al-Ahzab, 28)

Imam Muslim, Imam Ahmad, and Imam Nasai have presented a hadith through the route of Abu Zubair from Jabir. Jabir has narrated that one day Abu Bakr asked permission to be allowed to enter to meet the Messenger of Allah (SAW), so he said greetings, but he was not allowed to enter. Then came Umar who also asked permission to enter to meet the Messenger of Allah, but he was not allowed to enter. Not long afterward both of them were allowed to enter, while the Prophet SAW. at that time was sitting, and around him was his wife, the Prophet SAW. at that time was silent.

Umar said: “I would have spoken to the Prophet, had he laughed”. Umar further said: “O Messenger of Allah, if you had seen Zaid’s daughter, Umar’s wife (his own wife) asking me for her maintenance, then I would have given her a slap”. The Prophet laughed so that his serrated teeth were visible and said: “Those around me are asking me for maintenance”.

Abu Bakr rose to Siti Aisha (his daughter whom the Prophet married) with the intention of slapping her. Similarly Umar rose towards Hafsah. Both of them said to their respective children: “Are you asking the Prophet (PBUH) for what he does not have?” Then Allah sent down a revelation that told the Prophet to choose. The Prophet began by asking Siti Aisha r.a.: “I am going to remind you of a matter, which I would not like you to decide hastily until you have first discussed it with your parents”. Siti ‘Ā’ishah said: “What is it?” So the Messenger of Allah SAW.

recited to her His words:

“O Prophet, say to your wives….” (Q.S. 33 Al-Ahzab, 28).

Then Siti Aisyah r.a. said: “Do I ask my parents for advice about you? No, I prefer Allah and His Messenger”.

Allah SWT said:

“Verily, Muslim men and women ….” (Q.S. 33 Al:-Ahzab, 35).

Imam Turmuzi has presented a tradition through the route of Ikrimah from Umm Ammarah Al-Ansari, according to his judgment it is hasan, that one day she came to the Prophet and said to him: “I have never seen anything in the Quran except for men, and I have never seen women mentioned in it in the slightest”. Then His words were revealed:

“Verily, Muslim men and women ….” (Q.S. 33 Al-Ahzab, 35).

Imam Tabrani has presented a hadith with a reliable chain of transmission from Ibn Abbas r.a. who has related that women asked the Prophet (PBUH): “O Messenger of Allah, why does the Qur’an always mention men only, and never women?” So His words were revealed:

“Verily, Muslim men and women….” (Q.S. 33 Al-Ahzab, 35).

At the end of Surah ‘Ali Imran we mentioned the tradition concerning Umm Salamah.

Ibn Sa’d has presented a tradition through Qatadah who has related that when the wives of the Prophet (PBUH) were mentioned in the Qur’an, the Muslim women said: “If there was any good in us, we too would have been mentioned in the Qur’an”. So Allah revealed His words:

“Verily, Muslim men and women….” (Q.S. 33 Al-Ahzab, 35).

Allah SWT said:

“And it is not proper for believing men ….” (Q.S. 33 Al-Ahzab, 36)

Imam Tabrani has presented a hadith with a valid sanad through Qatadah who has related that the Prophet proposed to Siti Zainab with the intention of marrying Zaid (his adopted son): while Zainab thought that the Prophet proposed to her for himself. However, after Zainab learned that the Prophet SAW. proposed to her to be married to Zaid, she rejected his proposal. Then Allah SWT. revealed His words: “And it is not proper for a believing man nor for a believing woman….” (Q.S. 38 Al-Ahzab, 36) Finally Zainab was willing and accepted his proposal.

Ibn Jarir has presented a hadith through Ikrimah who is sourced from Ibn Abbas r.a. who has narrated that the Messenger of Allah SAW.

proposed Zainab bint Jahsh in marriage to Zaid ibn Harisah, but Zainab did not accept his proposal, saying: “I am better in lineage than he (Zaid ibnu Harisah)”. So Allah declined, saying:

“And it is not proper for a believing man ….” (Q.S. 33 Al-Ahzah, 36).

Ibn Jarir has also presented a similar tradition through the route of Al. Aufi from Ibn Abbas r.a.

Ibn Abu Hatim has also reported a tradition from Ibn Zayd that this verse was revealed in connection with Umm Kal. Sum bint Ugbah ibnu Abu Mu’it, she was the first woman to join the hijrah. Then she gave herself to be married by the Prophet SAW, so Na. bi SAW. married her to Zaid Ibn Harisah. Eventually she and her virgin son became angry and said: “We wanted to be married by the Prophet himself, but he married me to his servant”. Then this verse was revealed.

Allah SWT said:

“And (remember) when you said ….” (Q.S. 33 Al-Ahzab, 37)

Imam Bukhari has narrated a hadith from Anas r.a., that the following words of Allah Almighty, namely:

“while you conceal in your hearts what Allah will reveal”. (Q.S. 33 Al-Ahzab, 37) was revealed regarding Jahsh’s daughters Zainab and Zaid ibn Harisah.

Ibn Hakim has presented a hadith through Anas r.a. who has narrated that Zaid ibn Harisah complained to the Messenger of Allah about the behavior of his wife, Zainab bint Jahsh. So the Prophet said: “Keep your wife”. Then His words were revealed:

“while you conceal in your hearts what Allah will reveal”. (O.S. 33. Al-Ahzab, 37)

Imam Muslim, Imam Ahmad, and Imam Nasai have related a hadith, that when Zainab’s iddah was over, the Prophet said to Zayd: “Go to her, then mention that I proposed to her”. So Zaid ibn Harisah went to her and told her what the Prophet had told him, and Zainab replied: “I dare not make a decision until I first seek guidance from my Lord”. Then Zainab went to her mosque. This verse was revealed, then the Prophet went to her without her permission. And indeed I saw people being fed bread and meat (as a wedding feast) by the Messenger of Allah when he entered me. After that the people dispersed out, leaving only a few men who were still talking after eating the walimah meal. Then the Messenger of Allah (SAW) went out of the house and I (Zayd) followed him, so the Prophet (SAW) looked at his wife’s rooms. Then I informed him that the people had all dispersed. The Prophet went to the house and entered it, and I entered with him. Then the Prophet closed the cloth between me and her and the verse of hijab was revealed at that time, then the Prophet advised the people with His words:

“Do not enter the Prophet’s houses unless you are permitted….” (Q.S. 33 Al-Ahzab, 53).

Imam Turmuzi has presented a hadith from Siti Aisha r.a. who has narrated that when the Prophet married Zainab, people said that he had married his son’s former wife. Then Allah revealed His words:

“Muhammad is not the father of any man among you….” (Q.S. 33 Al-Ahzab, 40).

Allah SWT said:

“It is He who gives mercy to you ….” (Q.S. 33 Al-Ahzab, 43)

Abdu ibnu Humaid has presented a hadith through Mujahid who has related that when the word of Allah was revealed, namely this verse:

“Verily, Allah and His angels will bless the Prophet.” (Q.S. 33 Al-Ahzab, 56)

Abu Bakr r.a. said: “O Messenger of Allah, never has Allah sent down a favor upon you but He included us in it”. Then His words were revealed:

“It is He who gives mercy to you and His angels….” (Q.S. 33 Al-Ahzab, 43)

Allah SWT said:

“And give glad tidings to the believers ….” (Q.S. 33 Al-Ahzab, 47)

Ibn Jarir has presented a tradition through Ikrimah and Al-Hasan Al-Basri: both of them have narrated that when this verse was revealed, He said:

“That Allah may forgive you your past and future sins”. (Q.S. 48 Al-Fat-h, 2)

Then a group of believers said: “Good for you, O Messenger of Allah, we have known what He did to you, so what will Allah do to us?” Allah revealed His words:

“that He may admit the believing men and women into Paradise”. (Q.S. 48 Al-Fat-h, 5): In Surah Al-Ahzab Allah revealed His words:

“And give glad tidings to the believers that there is for them a great bounty from Allah”. (Q.S. 33 Al, Ahzab, 47)

Imam Baihagi in his book Ad-Dalailun Nuburwwah has presented a hadith through Ar-Rabi’ ibn Anas who has narrated that when His words were revealed: “And I do not know what will be done to me or to you”. (Q.S. 46 Al-AhQaf 9) after which another word was revealed, namely:

“that Allah may forgive you your past and future sins”. (Q.S. 48 Al-Fat-h, 2)

The Companions said: “O Messenger of Allah, we have known what He did to you, so what will He do to us?” Then Allah Almighty revealed His words:

“And give glad tidings to the believers that there is for them a great bounty from Allah”. (Q.S. 33 Al-Ahzab, 47)

What is meant by a great bounty is Paradise: according to Ibn Jarir.

Allah says:

“O Prophet, We have indeed made lawful for you….” (Q.S. 33 Al-Ahzab, 50).

Imam Turmuzi has presented a hadith which he rated as hasan, as did Imam Hakim, but rated it as sahih, through the route of As-Saddi whom he received from Abu Saleh, then he received it from Ibn Abbas r.a. Ibn Abbas received it from Umm Hani’ bint Abu Talib who told him that the Messenger of Allah (SAW) had proposed to me, then I apologized for not being able to accept his proposal, and he forgave me. Then Allah SWT. revealed His words:

“O Prophet, indeed We have made lawful for you ….” (Q.S. 33 Al-Ahzab, 50) until His words:

“who migrated with you”. (Q.S. 33 Al-Ahzab, 50) I am still not lawful for him because I did not migrate with him.

Ibn Abu Hatim has presented a tradition through the route of Ismail ibn Abu Khalid received from Abu Saleh. Abu Saleh received it from Umm Hani’ who narrated that the following verse was revealed with regard to me, which says:

“and the daughters of your father’s brothers, the daughters of your father’s sisters, the daughters of your mother’s brothers, and the daughters of your mother’s sisters who migrated with you”. (Q.S. 33 Al-Ahzab, 50)

At first the Prophet intended to marry me, but he was forbidden to marry me because I did not migrate to Medina.

Allah SWT said:

“Jan believing women ….” (Q.S. 33 Al-Ahzab, 50) Ibn Sa’d has presented a hadith through the route of Ikrimah in connection with His words:

“and believing women ….” (Q.S. 33 Al Ahzab, 50)

Ikrimah has narrated that the verse was revealed in regard to Umm Sharik Ad-Dausiyyah.

Ibn Sa’d has related a hadith through Munir ibn Abdullah Ad-Dua’ali, that Umm Sharik whose real name was Gaziyyah bint Jabir ibn Hakim Ad-Dausiyyah presented herself to the Prophet for marriage, she was a beautiful woman, the Prophet accepted her. But Siti Aisyah r.a. said: “There is no good in a woman who gives herself to a man”. Umm Sharik said: “I am the one who did so”. So Allah named her a believing woman, for which He said:

“and the believing woman who gives herself to the Prophet”. (Q.S. 33 Al-Ahzab, 50)

When this verse was revealed, Siti Aisyah said (expressing her jealousy, pent.): “Surely Allah is always quick to respond to what you want”.

Allah said:

“You may delay having intercourse with whom you wish….” (Q.S. 33 Al-Ahzab, 51).

Ash-Shaykhain has presented a hadith through Siti Aisha r.a., who said: “Is there no shame in a woman giving herself (to a man for marriage)?” So Allah Almighty revealed His words:

“You may delay having intercourse with whom you wish….” (Q.S. 33 Al-Ahzab, 51).

Siti Aisyah r.a. said: “I think Allah is always quick to respond to what you want”.

Ibn Sa’d has presented a hadith through Abu Razin who has related that the Messenger of Allah once intended to divorce his wives. So when they (the Prophet’s wives) felt the symptoms, then they let the Prophet SAW.

H3 to choose whom he wanted and leave whom he wanted, in turn. Then Allah revealed His words:

“verily We have made lawful for you your wives ….” (Q.s

33 Al-Ahzab, 50)

up to His words:

“You may delay having intercourse with whom you wish among them (your wives)….” (Q.S. 33 Al-Ahzab, 51).

Allah SWT says:

“It is not lawful for you to marry women after that” (Q.S. 33 Al-Ahzab, 52).

Ibn Sa’d has presented a hadith through Ikrimah who has related that the Messenger of Allah SAW. told his wives to choose (whether they wanted to remain his wife or be divorced), they chose Allah and His Messenger. Then Allah SWT. revealed His words:

“It is not lawful for you to marry women after that, nor to replace them with (other) wives”. (Q.S. 33 Al-Ahzab, 52)

Allah SWT says:

“O you who believe, do not enter ….” (Q.S. 33 Al-Ahzab, 53).

Regarding the tradition concerning ‘Umar r.a. we have mentioned it in Surah Al-Bagarah.

Ash-Shaykhain has presented a tradition through Anas r.a. who has related that when the Prophet married Zainab bint Jahsh, the Prophet invited people and fed them. After that they were still sitting and talking, so the Prophet acted as if he wanted to stand up, but they were still sitting, not willing to stand up and leave the place. When the Prophet saw this, he was forced to get up, so some of the people got up and left, but there were still three people who remained seated, only not long after they left too.

Then I came to the Prophet and informed him that they had dispersed. Then the Prophet came and entered the house, and I followed him, but suddenly he put a veil between me and him (meaning I was not allowed to enter), after which Allah revealed His words:

“O you who believe, do not enter the houses of the Prophet”. (Q.S. Al-Ahzab, 53) until He said:

“Verily, that deed is a great sin in the sight of Allah”. (Q.S. 33 Al-Ahzab, 53)

Imam Turmuzi has presented a hadith which, according to his judgment, is hasan and its source is Anas r.a. who narrated: One day I was with the Messenger of Allah (pbuh), and he went to the door of the house of the wife he had just married, but he found that there were many people in the house. So the Messenger of Allah left, then came back again, the people at that time had all gone out, then the Messenger of Allah entered the house and lowered the cloth between me and her. Then I told that to Abu Talhah, so Abu Talhah replied: “If the situation is like what you say it is, surely a revelation will come down that will explain it”. So the verse of hijab was revealed.

Imam Tabrani has presented a hadith with a valid chain of transmission from Siti Aisha r.a. who narrated: One day I was eating with the Prophet on a large plate, when suddenly Umar passed by. The Prophet invited him to join him in eating, so Umar ate with us. It turned out that while we were eating, the Prophet’s index finger hit my index finger, then the Prophet complained and said: “Had you been obedient, no eye would have seen you”. Then the verse of hijab was revealed.

Ibn Murdawaih has presented a tradition through Ibn Abbas r.a. who has narrated that one day a man came to the Prophet (PBUH) and sat for a long time. The Prophet came out three times to get the man to come out, but the man did not come out. Then Umar came in to see the Prophet, and Umar saw on the Prophet’s face a sign of displeasure. So Umar said to the man: “Perhaps you have displeased the Prophet”. The Prophet said: “Indeed I went three times to make him follow me, but he did not follow me”. Umar said to the Prophet: “O Messenger of Allah, it would have been better if you had made a veil, because your wives are not like ordinary women: with a covering or hijab, it would have made their hearts cleaner”. Then the verse of hijab was revealed.

Al-Hafiz ibn Hajar commented that these two asbabun nuzul can be put together, assuming that this happened before the incident of Zainab: given the proximity of the time of the revelation between these two asbabun nuzul, they are both mentioned as asbabun nuzul of the verse of hijab. There is nothing wrong with multiple asbabun nuzul, even if the subject is one.

Abu Sa’d has presented a hadith through Muhammad ibn Ka’b who has narrated that when the Messenger of Allah (SAW) got up and went to his house, they (the Companions) immediately followed him and formed an assembly. Then it did not cause any reaction in the Messenger of Allah (SAW) because there was no sign of unnaturalness in his facial expression. It’s just that he didn’t want to stretch out his hand to take food because he felt ashamed of them. Then they were reprimanded for that action through His words:

“O you who believe, do not enter the houses of the Prophet ….” (O.S. 33. Al-Ahzab, 53)

Allah SWT said:

“And it is not permissible for you ….” (O.S. 33. Al-Ahzab, 53)

Ibn Abu Hatim has presented a hadith through Ibn Zayd who has narrated that a report came to the Prophet (SAW) that a man said: “If the Prophet had died, I would have married so-and-so, his widow”. Then the word was revealed. Him:

“And it is not permissible for you to harm the Messenger of Allah ….” (Q.S. 33 Al. Ahzab, 53).

And Ibn Abu Hatim has related a tradition through Ibn Abbas r.a. who has narrated that this verse was revealed in connection with a man who intended to marry some of the Prophet’s wives after the Prophet’s death. Sufyan said: “They have mentioned that the woman in question is Siti Aisha”.

Ibn Abu Hatim has also presented another tradition through As-Saddi who has related that it has reached us that Talhah ibn Ubaidillah has said: “Is Muhammad preventing us from our uncle’s daughters, while he himself has married our women. If anything had happened to him, we would have married his wives after his death”. So this verse was revealed.

Ibn Sa’d has related a tradition through Abu Bakr ibn Amr ibn Hazm who has narrated that this verse was revealed with regard to Talhah ibn Ubaidillah, for he had actually said: “When the Messenger of Allah dies, I will marry ‘Aisha”.

Juwaibir has related a hadith from Ibn Abbas r.a. that a man came to some of the Prophet’s wives and spoke to them, and he was the son of the Prophet’s wife’s uncle. So the Prophet said to the man: “Indeed, from now on I forbid you to be in this place again”. Then the man replied: “Verily, he is my uncle’s son, and by Allah, I have not said anything unlawful to him, nor has he said anything to me”. The Prophet said: “You already know this, that no one is more jealous than Allah, and that no one is more jealous than me”, then the man went away saying: “He (the Prophet) has forbidden me to speak with my own uncle’s daughter, indeed if he had died I would have married her”. So Allah revealed this verse. Ibn Abbas r.a. narrated that after the revelation of the verse, the man freed a slave, then he bore ten camels as vehicles for the war of Sabilillah, and he performed the Hajj on foot from where he lived. All of this was intended as a repentance from him for the words he had said earlier.

Allah SWT said:

“Indeed, those who harm ….” (Q.S. 38 Al-Ahzab, 57)

Ibn Abu Hatim has presented a hadith through the route of Al-Aufi from Ibn Abbas r.a. in connection with His words:

“Verily, those who harm Allah and His Messenger ….” (Q.S. 33 Al-Ahzab, 57)

Ibn Abbas r.a. has narrated that this verse was revealed with regard to those who hurt the Prophet when he married Siti Safiyyah bint Huyayyin.

Juwaibir, on the other hand, has related a hadith through Ad-Dahhak who has been attributed to Ibn Abbas r.a., that this verse was revealed in connection with Abdullah ibn Ubay ibn Salul and his friends who had accused Siti Aisha r.a. of committing an abominable act. At that time the Prophet preached and said: “Who will forgive a man who has harmed me, who in his house shelters those who harm me also, for my sake?” Then after that this verse was revealed.

Allah SWT said:

“O Prophet, say to your wives, your daughters….” (Q.S. 33 Al-Ahzab, 59).

Imam Bukhari has narrated a hadith from Siti Aisha r.a. who said that after the verse of hijab was revealed, Siti Saudah went out on an errand, and she was a woman of such a large build that she would have been recognized by those who knew her. Umar saw her and said: “O Saudah, remember. By Allah, you are not obscure to us (even though you have worn the hijab), so no matter how you go out (I still recognize you)”. Furthermore, Siti Aisyah r.a. continued her story, that after that Siti Saudah returned. While the Messenger of Allah (SAW) was at that time in my house, and he was eating dinner, and there was sweat on his hands. Then Saudah entered and said to the Messenger of Allah: “O Messenger of Allah, I have gone out for a purpose. Then (on the way) Umar said so and so to me”.

Siti Aisyah continued her story, then Allah sent down a revelation to the Prophet SAW. After the revelation was completed, I saw that his hands were still sweating and he did not wipe them. Then he said: “Indeed, Allah has given permission to all of you to go out if you have a need”.

Ibn Sa’d in his book Tabagat has presented a ha. dis through Abu Malik who has related that the wives of the Prophet SAW. always went out at night for something they needed. A group of hypocrites teased them, which made them hurt. Then they complained about it to the Prophet. Then he asked the hypocrites about it, and the hypocrites replied: “Verily, we do that only by using signs (i.e. not by words)”. So Allah SWT. revealed His word:

O Prophet, say to your wives your daughters and the wives of the believers: “Let them spread their veils over their whole bodies”. That is so that they may be more easily recognized, so that they may not be harassed. (Q.S. 33 Al-Ahzab, 59)

Furthermore, Ibn Sa’d has reported the same tradition, only this time he reported it through Al-Hasan and Muhammad ibn Ka’ab Al-Qurazi.

ASBABUN NUZUL OF SURAH SABA’ ,

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

Ibn Abu Hatim has reported a hadith through ‘Ali Ibn Rab bah who said: So-and-so told me that Farwah ibn Masik Al-Gatafani came to the Messenger of Allah and said: “O Prophet of God, the people of Saba’ had great glory during the pre-Islamic era and I fear that they may apostatize from Islam. Is it permissible for me to fight them?” The Prophet replied: “I have not received any orders regarding them.” Then this verse was revealed, which says:

“Verily for the Sabaeans in their dwelling place…” (Q.S. 34 Saba’, 15)

Ibn Munzir and Ibn Abu Hatim have related a hadith through Sufyan which he received from Asim, and Asim received it from Ibn Ruzain who related that there were two men who were partners in a business, then one of them left for the Levant, while the other remained where he was. When the Prophet (SAW) was sent by Allah, then the friend who was in the Levant sent a letter to his friend who was in Mecca asking about what happened and what the new messenger was doing. The friend in his place replied that he was followed only by the lowly and poor people of the Quraish.

Then the friend who was trading in the Levant left his trade and went straight to meet his friend in Mecca. After reaching Mecca, he said to his friend: “Show me where he is.” The man who came from Sham could read the Books of old. Then he came to the Prophet and immediately asked: “What are you calling for?” The Prophet answered him with a detailed answer. The man said: “I testify that you are the messenger of Allah.” The Prophet asked: “What is it that makes you understand this?” The man replied: “Verily there was no prophet but he was followed only by the lowly and the poor.”

Then this verse was revealed, which says:

And We do not send to any land a warner, but those who live in luxury in that land say: “Indeed, we deny what you have been sent to convey.” (Q.S. 34 Saba’, 34)

Then the Prophet SAW. sent a messenger to convey to the man, that Allah SWT. has sent down His revelation that confirms what you have said.

ASBABUN NUZUL SURAH FATIR

In the name of Allah, the Most Gracious, the Most Merciful, Juwaibir has presented a hadith through Ad-Dahhak from the Companion Ibn Abbas r.a. who has narrated that this verse, which says:

“So does he who is made by Satan consider good his bad work…” (Q.S. 35 Fatir, 8) was revealed when the Prophet (SAW) prayed: “O Allah, strengthen Your religion with Umar ibn Khattab or Abu Jahal ibn Hisham”. Then Allah SWT. guided Umar and left Abu Jahal astray. So it was with regard to these two people that this verse was revealed.

Abdul Gani ibn Sa’id As-Sagafi in his tafsir has quoted a tradition through the companion Ibn Abbas r.a., that Husayn ibn Haris ibn Abdul Muttalib ibn Abdu Manaf Al-Quraisyi, had a book revealed to him in which the following words of Allah SWT. namely:

“Verily, those who recite the Book of Allah and establish prayer …” (Q.S. 35 Fatir, 29).

Imam Baihagi in the book of Al-Ba’s and Ibn Abu Hatim have presented a hadith through the route of Nafi ibnul Haris who was sourced from Abdullah ibn Abu Aufa who has narrated that a man said to the Prophet (SAW): “O Messenger of Allah, sleep is one of the means created by Allah to cool our eyes, so will there be sleep in Paradise?” The Prophet replied: “No, indeed sleep is a friend of death, whereas in heaven there is no death”. The man asked again: “If so, then in what way will the residents of heaven rest?” The question was very heavy for the Messenger of Allah (SAW), so the Messenger of Allah (SAW) answered: “In paradise there is no lethargy, all their matters and conditions are mere leisure”. After that His words were revealed:

“in it we feel neither weariness nor sluggishness”. (Q.S. 35 Fatir, 35)

Ibn Abu Hatim has related a hadith through Ibn Abu Hilal that it had reached him that the Quraysh had said: “Had Allah sent a prophet among us, there would not have been a people more obedient to their Creator, nor a people more attentive to their prophet, nor a people more firm in their adherence to His Book than we are.” Then Allah revealed His words: Verily they will indeed say: “If only there were with us a book of those which were sent down to the ancients”. (Q.S. 37 As-Saffat, 167-168) And His other words, namely: “If the Book had been revealed to us, we would have been more guided than they”. (Q.S. 6 Al-An’am, 157)

And His other words, namely: “And they swear by the name of Allah with the strongest of oaths that if there came to them a warner, they would be more guided than any of the people” (Q.S. 35 Fatir, 42).

The Jews always announced his coming and expected to gain victory over the Christians, so they said: “Verily, we have found in our books that a prophet will come (whose time is near)”.

ASBABUN NUZUL SURAT YASIN

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

Abu Na’im in his book Ad Dala-‘il has presented a hadith from the Companion Ibn Abbas r.a. who has told that the Messenger of Allah (SAW) read Surah As-Sajdah, then he hardened his reading, so that this made a group of Quraysh feel disturbed by it. Then they got up to beat the Messenger of Allah (SAW), but suddenly their hands became stiff against their neck-le. her, and suddenly they could not see at all. Then they came to the Prophet and asked him: “We ask you for help for the sake of Allah and for the sake of our relationship, ha Muhammad.” So the Prophet prayed for them so that their condition would return to normal. Then His words were revealed:

“Ya Sin. By the Qur’an which is full of wisdom”. (Q.S. 36 Yasin, 1-2) until His words:

“Or if you do not warn them, they will not believe”. (Q.S. 36 Yasin, 10).

Furthermore, the Companion Ibn Abbas narrated that none of them wanted to believe.

Ibn Jarir has presented a tradition through Ikrimah who has related that Abu Jahl had said: “Indeed, if I saw Muhammad, I would strike him and I would do such and such.” Then Allah revealed His words:

“Indeed We have put fetters around their necks”. (Q.S. 36 Yasin, 8) until He said:

“so that they cannot see”. (Q.S. 36 Yasin, 9)

People told him: “This is Muhammad”, but Abu Jahal said: “Where is he? Where is he?”, while he could not see.

Imam Turmuzi has presented a Hadith which he considers a hasan Hadith while Imam Hakim considers it a sahih Hadith. Both of them narrated this Hadith through the Companion Abu Sa’id al-Khudri r.a. who has narrated that the people of Banu Salamah lived in one corner of Medina. Then they intended to move to a place near the Mosque, so this verse was revealed, which says:

“Indeed We bring the dead to life and We write down what they have done and the traces they have left behind”. (Q.S. 36 Yasin, 12)

Then the Prophet (SAW) said: “Verily your footsteps (from your homes to the mosque for prayer) are written down by Allah, so do not move”.

Imam Tabrani has also reported a similar tradition from the Companion Ibn Abbas r.a.

Imam Hakim has presented a tradition which he considers to be authentic, originating from the companion of Ibn Abbas r.a. who has related that Al-Asi ibn Wail came to the Messenger of Allah (SAW) with a broken bone, and when he arrived in front of the Messenger of Allah (SAW), ja squeezed the bone until it broke, saying: “O Muhammad, will this broken bone be revived in the future?” The Prophet replied: “Yes, Allah will surely bring it back to life, then He will kill you and bring you back to life, then He will put you in the hell of Jahannam.” Then this verse was revealed:

“And does man not see that We created him from a speck of semen?” (Q.S. 36 Yasin, 77) until the end of this Surah.

Ibn Abi Hatim has also reported this hadith through the route of Mujahid, Ikrimah, Urwah ibnuz Zubair and As-Saddi. In this tradition they mention that the person who carried the bone was Ubay ibn Khalaf.

ASBABUN NUZUL OF SURAH AS-SAFFAT

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

Ibn Jarir has presented a hadith through Qatadah who has related that Abu Jahl had said: “This friend of yours (i.e. the Prophet Muhammad) thinks that there are trees in Hell, while the fire must burn trees. And we, by Allah, know nothing of zaggum but dates mixed with zub dah”. When the disbelievers were astonished at the existence of a tree in the fiery hell, Allah revealed His words:

“Verily, zaggum is a tree that comes out from the bottom of the burning hell”. (Q.5S. 37 As-Saffat, 64)

Ibn Jarir has also reported a similar tradition, only this time he has reported it through As-Saddi.

Juwaibir has reported a tradition through Ad-Dahhak from Ibn ‘Abbas r.a. who has narrated that this verse was revealed in regard to three tribes of the Quraysh, namely Sulaim, Khuza’ah, and Juhainah. The verse in question is His words:

“And they established a relationship between Allah and the jinn….” (Q.S, 37 As Saffat, 158).

Imam Baihagi in his book Shu’abul Iman has presented a hadith through Mujahid who has related that the leaders of the Quraish had said: “The angels are the daughters of Allah”. Abu Bakr r.a. asked them: “(If this is so) then who is their mother?” They replied: “The angels’ mothers are the daughters of wealthy jinn”. Then Allah Almighty revealed His words:

“And indeed the jinn know that they will indeed be dragged (to hell)….” (Q.S. 37 As-Saffat, 158).

Ibn Abu Hatim has related a hadith through Yazid ibn Abu Malik who has narrated that the people (i.e. the Companions) used to pray separately and irregularly. Then Allah revealed His words:

“And verily we are indeed in rows” (Q.S. 37 As-Saffat, 165).

The Prophet (SAW) immediately ordered them to form rows when praying.

Ibnul Munzir has related a tradition through Ibn Juraij who has said: “I will narrate a tradition”, then Ibn Juraij narrated a similar tradition.

Ibn Juwaibir has reported a tradition through Ibn Abbas r.a. who narrated that the disbelievers of Quraysh had said: “O Muhammad, show us the punishment of which you fear us, and hasten it for us.” So this verse was revealed, which says:

“So do they ask that Our punishment be hastened …” (Q.S. 37 As-Saffat, 176) This hadith has the status of sahih, but with the condition of Shaykhain.

ASBABUN NUZUL OF SURAH SAD

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

Imam Ahmad, Turmuzi, and Nasa-i have presented a hadith, as has Imam Hakim who judged it to be a sahih hadith, they have presented it through Ibn Abbas r.a. who has related that when Abu Talib was sick, the people of Quraysh came to visit him, and the Prophet came to visit him. Then they complained to Abu Talib about the Prophet’s attitude towards them.

Then Abu Talib said: “O son of my brother, what do you want from your people?” The Prophet replied. “I want them to say a sentence that will be adopted by all Arabs and the ‘Ajam pay jizyah to the Arabs”, Abu Talib asked: “What is that sentence?” The Prophet replied: “La ilaha illallah (There is no God but Allah)”.

At that very moment the people of Quraysh said: “One God, indeed this is very strange”. So Allah revealed His words regarding their saying this, starting with His words:

“Sad, by the Qur’an…” (Q.S. 38 Sad, 1).

Up to His words: “And they have not yet tasted My punishment …” (Q.S. 38 Sad, 8).

ASBABUN NUZUL SURAT AZ-ZUMAR

In the name of Allah, the Most Gracious, the Most Merciful

Allah SWT says: “And those who take …” (Q.S. 39 Az-Zumar, 3)

Juwaibir has presented a tradition through Ibn ‘Abbas r.a. in connection with the Asbabun Nuzul of this verse. Ibn ‘Abbas r.a. has narrated that this verse was revealed with regard to three tribes, namely: Amir, Kinanah, and Banu Salamah. They were people who worshipped idols, and they had said: “The angels are the daughters of Allah”, and they said what is quoted in His words:

“We do not worship them but that they may bring us nearer to Allah”. (Q.S. 39 Az-Zumar, 3)

Allah’s words:

“Or the one who worships at night …” (Q.S. 39 Az-Zumar, 9).

Ibn Abu Hatim has presented a hadith from Ibn Umar in connection with His words:

“Or the one who worships during the night…” (Q.S. 39 Az-Zumar, 9)

Ibn Umar has said that this verse was revealed with regard to Uthman ibn Affan.

Ibn Sa’d has also related this tradition through the route of Al-Kalbi which he received from Abu Saleh and sourced from Ibn ‘Abbas r.a. who has related that this verse was revealed in connection with Ammar ibnu Yasir.

Juwaibir has also presented this hadith which he received from Abu Saleh and sourced from Ibn ‘Abbas r.a. who related that this verse was revealed in regard to Ibn Mas’ud, Ammar ibn Yasir, and Salim (the one whom Abu Hudaifah had freed),

Juwaibir has also related this hadith through Ikrimah who has related that this verse was revealed in connection with Ammar ibnu Yasir.

Allah said:

“Therefore convey the news to My servants …” (8 Az-Zumar, 17).

Juwaibir has presented a hadith and its chain of transmission through Jabir ibn Abdullah who narrated that when His words were revealed: “Jahannam has seven doors …” (Q.S. 15 Al-Hijr 44), an Ansar companion came to the Prophet and said: “O Messenger of Allah, indeed I have seven slaves, and indeed I have freed for each of the doors of the Hell of Jahannam a slave as a ransom for myself.” Then this verse was revealed in connection with him, saying:

“So convey the news to My servants, who listen to words and follow what is best among them.” (QS. 39 Az-Zumar, 17-18)

Allah SWT says:

“And those who avoid tagut …” (Q.3. 39 Az-Zumar, 17)

Ibn Abu Hatim has related a hadith through Zayd ibn Aslam, that this verse was revealed in connection with three people who had said: “La Ilaha illallah” (There is no God but Allah). They were Zaid ibn Amr ibn Nufail, Abu Zarrin Al-Gifari, and Salman Al-Farisi.

Allah SWT said:

“Allah has sent down …” (Q.S. 39 Az-Zumar, 23) The Asbabun Nuzul of this verse has been mentioned in the Asbabun Nuzul of Surah Yusuf,

Allah SWT said:

“And they frightened you …” (Q.S. 39 Az-Zumar, 36).

Abdur Razzag has presented a hadith through Muammar from a narrator who has related that the mugyriks said to the Prophet (SAW): “Stop your cursing against our gods, or we will order them to actually make you cursed”. So His words were revealed:

“And they frighten you with (gods) other than Allah…” (Q.S. 39 Az-Zumar, 36)

Allah SWT said:

“And when only the name of Allah is mentioned …” (Q.S. 39 Az-Zumar, 45)

Ibnul Munzir has presented a hadith through Mujahid, that this verse was revealed in connection with the Prophet’s recitation of Surah An-Najm at the side of the Ka’bah, and they (the polytheists) were happy when the names of their gods were mentioned.

Allah SWT said:

“Say: ‘O My servants who transgress against themselves …’ (Q.S. 39 Az-Zumar, 53)”

Ash-Shaykhain has reported the hadith regarding the Asbabun Nuzul of this verse, which is as mentioned in the Asbabun Nuzul of Surah Al-Furgan.

Ibn Abu Hatim has reported a hadith with a valid chain of transmission from Ibn ‘Abbas r.a. Ibn ‘Abbas r.a. has narrated that this verse was revealed regarding the polytheists of Mecca.

Imam Hakim and Imam Tabrani have reported a tradition through Ibn ‘Umar r.a. who said: “There is no repentance for the one who is subjected to the fitnah (temptation of the polytheists) when he abandons his religion, after he has entered Islam and after he knows it well”. So when the Messenger of Allah (peace and blessings be upon him) arrived in Madinah, His words were revealed concerning them, namely:

“Say: ‘O My servants who transgress …’ (Q.S. 39 Az-Zumar, 53).”

Imam Tabrani has presented a hadith in whose chain of transmission there is a Da’ifan, and he has reported that the Messenger of Allah (SAW) sent a messenger to Wahshi, the murderer of Hamzah (r.a.), to invite him to Islam. So Wahshi also sent a messenger to him with a message from him, namely: “How can you call me to Islam when you believe that whoever kills or commits adultery or associates partners with Allah has committed a great sin, and his punishment will be multiplied on the Day of Resurrection, and he will be an eternal inhabitant of Hell. And I have done all that, so do you find relief for me?” Then Allah Almighty revealed His words:

“Except those who repent, believe and do righteous deeds…” (Q.S. 19 Maryam, 60)

Then Wahshi said: “This is a very hard condition for me, perhaps I will not be able to fulfill it”, What he meant was His words: “Except those who repent, believe and do righteous deeds …” (Sūrat 19 Maryam, 60).

Then Allah revealed another of His words, namely: “Verily, Allah does not forgive the sin of associating partners with Him, and He forgives sins other than polytheism for whom He wills”. (Q.S. 4 An-Nisa 116)

Wahshi replied: “This I see afterward must be the will of. I do not know whether He forgives me or not? Is there more to it than that?” Then Allah revealed another of His words, namely:

“O My servants who transgress against themselves, do not despair of the mercy of Allah …” (Q.S. 39 Az-Zumar, 53).

So at that time Wahshi replied: “This I agree with”. After that Wahshi ma. suk Islam. The word of Allah SWT:

“Say: ‘Then do you tell me to worship other than Allah … (Q.S. 39 Az-Zumar, 64)”

The Asbabun Nuzul of this verse will be explained later in the Asbabun Nuzul of Surah Al-Kafirun.

Imam Baihagi in his book Ad-Dala’il has presented a hadith through Al-Hasan Al-Basri who has narrated that the polytheists said to the Prophet (SAW): “Do you want to mislead the religion of your fathers, O Muhammad?” So Allah revealed His words:

“Say: ‘Then do you tell me to worship other than Allah … (Q.S. 39 Az-Zumar, 64)”, up to His words:

“and be among those who give thanks”. (Q.S. 39 Az-Zumar, 66),

Imam Turmuzi has presented a hadith which he considers as a sahih hadith sourced from Ibn Abbas r.a. who has narrated that one day a Jew passed by the Prophet (PBUH), then the Jew said: “What do you think, O Abul Qasim (the Prophet’s nickname), if Allah put the sky like this, the earth like this, the water like this, and the mountains like this?” So Allah revealed His words:

“And they did not honor Allah with proper honor…” (Q.S. 39 Az-Zumar, 67).

This Hadith, according to the Sahih, uses the phrase fatala, which means: Then the Prophet (SAW) recited His words: not using the phrase fa-anzal (then Allah revealed His words).

Ibn Abu Hatim has related a hadith through Al-Hasan who has narrated that the Jews began to pay attention to the creation of the heavens, the earth, and the angels: when it was completed, they glorified it. Then Allah revealed His words:

“And they did not exalt Allah with proper exaltation…” (Q.S. 39 Az-Zumar, 67).

Ibn Abu Hatim has also related another tradition through Sa’id ibn Jubayr who narrated that the Jews talked about the attributes of God, and they said things about God that they did not know or see. So Allah revealed this verse.

Ibn Munzir has related a hadith through Rabbi’ ibn Anas who said that when this verse was revealed, He said:

“The Kursi of Allah encompasses the heavens and the earth”. (Q.S. 2 Al-Bagarah, 255) Then the Jews asked: “O Messenger of Allah, if the description of the Seat is like that, then what is the description of His Throne?” Then Allah Almighty revealed His words:

“And they do not exalt Allah…” (Q.S. 39 Az-Zumar, 67)

ASBABUN NUZUL SURAH AL-MU’MIN

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

Ibn Abu Hatim has quoted a hadith through As-Saddi who reported from Abu Malik in connection with His words:

“No one disputes about the verses of Allah, except those who disbelieve” (Q.S. 40 Al-Mu-min, 4).

Abu Malik has said that this verse was revealed regarding Al-Haris ibn Qais As-Sahmi.

Ibn Abu Hatim has given a tradition through Abul Aliyah who has narrated that one day the Jews came to the Prophet (peace be upon him) and they mentioned the Dajjal saying: “The Dajjal will be from among us and he will appear at the end of time, so beware of him.” They also said that the Dajjal is from among us. They also said that the Dajjal does such and such. So Allah revealed His words:

“Verily, those who dispute about the verses of Allah without a reason reaching them have nothing in their breasts but (a desire for) greatness which they will never attain, so seek refuge with Allah”. (Q.S. 40 Al-Mu-min, 56)

Furthermore, Allah SWT. ordered His Prophet to seek protection from the fitnah of Dajjal. Allah SWT said:

“Surely the creation of the heavens and the earth is greater than the creation of man” (Q.S. 40 Al-Mu-min, 57).

Abul Aliyah has interpreted this verse to mean that what is meant by the word an-nas (man) in this verse is the Dajjal.

Ibn Abu Hatim has also cited a hadith through Al-Ahbar who has narrated in connection with His words:

“Those who dispute about the verses of Allah without reason” (Q.S. 40 Al-Mu-min, 56).

Those who dispute the verses of Allah are the Yahu. di. This verse was revealed in connection with what they were waiting for, namely the appearance of the Dajjal.

Juwaibir has related a tradition through the companion of Ibn ‘Abbas r.a. that Al-Walid ibn al-Mugirah and Shibah ibn Rabi’ah had said: “O Muhammad, retract all that you have said and return to the religion of your fathers”. Then Allah revealed His words:

“Say (O Muhammad): “Indeed, I am forbidden to worship what you worship besides Allah…” (Q.S. 40 Al-Mu-min, 66).

ASBABUN NUZUL SURAH FUSSILAT

In the name of Allah, the Most Gracious, the Most Merciful, Imam Turmuzi, Imam Ahmad and others have related a hadith through Abdullah ibn Mas’ud who has narrated that there were three people engaged in an argument at the side of the Ka’ba, they were two Quraysh and a Sagafi, or two Sagafi and a Quraysh. One of them said: “What do you think that Allah hears what we are talking about”. Then the other said: “He hears it if we raise our voices, but He will not hear it if we disguise it”. Another said: “If He hears our speech if we raise our voices, He will hear it even if we conceal it”.

Then Allah revealed His words:

“You can never hide …” (Q.5S. 41 Fus-silat, 22) Ibnul Munzir has related a hadith through Bashir ibn Fat-h who has narrated that this verse was revealed with regard to Abu Jahl and Ammar ibn Yasir, i.e. His words:

“So are those who are thrown into hell better or those who come in peace on the Day of Resurrection?” (Q.S. 41 Fus-silat, 40).

Ibn Jarir has related a hadith through Sa’id ibn Jubayr who said that the Quraysh had said: “Why has not this Qur’an been revealed in a foreign language and Arabic?” So Allah revealed His words:

“They would have said: ‘Why were the verses not explained? (Q.S. 41 Fus-silat, 44)”.

Then after this verse Allah revealed another verse, in which various dialects are mentioned. Ibn Jarir said: “Based on this, the verse aa’jamiyyun should be read a’jamiyyun without the istifham hamzah”.

ASBABUN NUZUL OF SURAH ASH-SHURA

In the name of Allah, the Most Gracious, the Most Merciful, Ibn Munzir has presented a hadith through Ikrimah who said that when this verse was revealed, he said: “When the help of Allah and the victory have come”. (Q.S. An Nasr, 1) The polytheists of Mecca said to the believers who were among them: “People are entering the religion of Allah in droves, now come out from among us, why are you still living among us”. So this verse was revealed, saying:

“And those who dispute the religion of Allah after it has been accepted …” (Q.S. 42 Ash-Shura, 16).

Abdur Razzag has related a hadith through Qatadah in connection with His words:

“And those who deny…” (Q.S. 42 Ash-Shura, 16).

Qatadah has said that those referred to by this verse are the Jews and the Christians. They have said: “Our Book is before your Book, and our prophet before your prophet, so we are better than you”.

Imam Tabrani has presented a tradition with a da’if chain of transmission through Ibn ‘Abbas r.a. which says that the Christians said: “If only we had gathered wealth for the Messenger of Allah”. So Allah revealed His words:

“Say: ‘I do not ask of you any reward for my call except familial affection’ (Q.S. 42 Ash-Shura, 23)”. Some of the Christians said: “Surely he said this in order that he might defend his own clan and help them”.

After that Allah revealed His words:

“In fact they say: ‘He (Muhammad) has invented a lie against Allah (Q.S. 42 Ash-Shura, 24)”. up to His words:

“And He is the One who accepts repentance from His slaves”. (Q.S. 42 Ash-Shura, 25).

Then the Prophet offered them to repent. Then the revelation continued until His words:

“and increase to them from His bounty”. (Q.S. 42 Ash-Shura, 26).

Imam Hakim has presented a hadith which he considers authentic through ‘Ali r.a. who relates that the following verse was revealed with regard to the Sufis: “And if Allah wipes away the sins of the Sufis, He says:

“And if Allah were to make provision for His servants, they would surely transgress on the earth.” (Q.S. 42 Ash-Shura, 27) This is because they say: “If only we had such and such”, they say so in the hope of worldliness.

Imam Tabrani has related a similar tradition from Amr ibn Hurayyis.

ASBABUN NUZUL OF SURAH AZ-ZUKHRUF

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

Ibn Munzir has reported a hadith through Qatadah which says that there was a group of hypocrites who said: “Verily, Allah has entered into a marriage with the jinn, and angels were born from this relationship.” Allah revealed His word in response to this. Allah revealed His words regarding their indecent words, namely: “And the polytheists have made the angels, who are the servants of Allah, the Most Gracious, into women”. (Q.S. 43 Az-Zukhruf, 19) In Surah Yunus, the Asbabun Nuzul of this verse is mentioned, which reads: “And they say: Why has not this Quran been revealed …” (Q.S. 43 Az-Zukhruf, 31)”.

Ibnul Munzir has presented a hadith through Qatadah who has related that Al-walid ibnul Mugirah had said: “Had what Muhammad said been true, the Qur’an would have been revealed to me or to Ibn Masud as Sagafi”, then this verse, Az-Zukhruf, 31, was revealed.

Ibn Abu Hatim has related a hadith through Muhammad ibn Uthman Al-Makhzumi, that the Quraysh had said, “Stalk for each of the companions of Muhammad a man among you whom he attacks vigorously.” Then they appointed Talhah to accompany Abu Bakr. One day Talhah and his entourage came to Abu Bakr, and Abu Bakr asked him: “What did you invite me for?” Talhah replied: “I am inviting you to worship Lata and Uzza”.

Abu Bakr asked again: “Who is Lata?” Talhah answered: “He is our god”. Abu Bakr asked again: “Who is Uzza?” Talhah answered: “The daughters of Allah”. Abu Bakr asked again: “Then who is their mother?” At this point Talhah could not answer, he was silent.

Then Talhah said to his companions: “Answer this man by you”. But his companions also fell silent, unable to answer. At once Talhah said: “Stand up or get up, Abu Bakr, I testify that there is no god but Allah, and I testify or acknowledge that Muhammad is the messenger of Allah”. Then Allah SWT. revealed His words:

“Whoever turns away from the teaching of the Most Gracious Lord (the Qur’an), We have for him a devil (who leads him astray)..” (Q.S. 43 Az-Zukhruf, 36).

Imam Ahmad has reported a hadith with a valid chain of transmission and Imam Tabrani has reported this hadith as well, both of them having reported this hadith through Ibn Abbas r.a., that the Messenger of Allah (SAW) said to the people of Quraysh: “Verily, there is no good in worshipping anyone other than Allah.” The Quraishites replied: “Do you not think that Jesus was a prophet and a righteous servant, but he was worshipped as a man other than Allah?” So Allah revealed His words:

“And when the son of Maryam (Jesus) was made a parable …” (Q.S. 43 At Zukhruf, 57)

Ibn Jarir has narrated a hadith through Muhammad ibn Ka’ab al-Quraziy who said that one day three people were between the Ka’bah and its mosquito net. They consisted of two men from among the Quraish and one from among the Saqafi or they consisted of two Saqafi and one Quraish.

One of the three of them said to his companions: “What do you think, does Allah hear our conversation?” The other said: “If you raise your voices, He will hear. But if you keep it secret, He will not be able to hear”. So this verse was revealed, saying:

“Do they think that We do not hear their secrets and whispers?” (43 Az-Zukhruf, 80)

ASBABUN NUZUL SURAH AD-DUKHAN

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

Imam Bukhari has related a hadith from Ibn Mas’ud r.a. who has narrated that when the people of Quraysh continued to disobey the Prophet (peace be upon him), the Prophet prayed for their harm, namely that a famine be sent down to them like the famine that befell the people of the Prophet Joseph, for seven years. Finally, they were hit by a drought, so they were forced to eat bones, then someone looked at the sky, he saw between him and the sky as if there was something in the form of smoke or fog, because it was very difficult to endure hunger. Allah revealed His words:

“So wait for the day when the sky brings a real mist”. (Q.5 44

Ad-Dukhan, 10) The man came to the Messenger of Allah (SAW) and asked: “O Messenger of Allah, ask Allah for rain for the people of Mudar, for indeed they have perished.” Then the Messenger of Allah asked Allah for rain, and they were given rain. After that event, this verse was revealed.

Allah SWT said:

“Surely you will circle back”. (Q.S. 44 Ad-Dukhan, 15) When prosperity had returned evenly among them, then they returned to their original state, namely denying Allah. So Allah SWT revealed His words:

“(Remember) the day (when) We will wipe them out with a hard blow. Indeed We are the Requiter”. (QS. 44 Ad-Dukhan, 16)

What is meant is the Battle of Badr.

Sa’id ibn Mansur has related a hadith through Abu Malik who has narrated that Abu Jahl came with dates and zubdah (cheese) and said: “Eat your zaggum, this is the zaggum that Muhammad threatened you with.” So this verse was revealed, which says:

“Verily, the zaggum tree is the food of those who sin much” (Q.S. 44 Ad-Dukhan, 43-44).

Al-Umawiy in his book Al-Moqaziy has presented a hadith through Ikrimah who said that the Messenger of Allah (SAW) met Abu Jahal, and the Messenger of Allah (SAW) said to him: “Verily, Allah has commanded me to say to you: “Invite to Islam the one who is closest in kinship to you?””

Abu Jahl replied as he took off his clothes: “You will not be able to influence me even a little, nor will your companions. Verily I have known that I am the most powerful of the inhabitants of this Bat-ha (Mecca), and I am a mighty and noble man.” So Allah killed him in the Battle of Badr: and Allah made him and his companions despicable through His word and revealed His word concerning Abu Jahal, namely:

“Taste, indeed, that you are a mighty and noble man”. (8.5. 44 Ad-Dukhan, 49)

Ibn Jarir has also reported a similar tradition, except that it was reported through Qatadah.

ASBABUN NUZUL OF SURAH AL-JASIYAH

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

Ibn Munzir and Ibn Jarir have reported a hadith through Sa’id ibn Jubayr who narrated that the disposition of the Quraysh was that at one time they worshipped a stone, then when they found another stone that was better than the one they were worshipping, they threw away the first stone and worshipped the new and better stone. So Allah revealed His words: “Then have you seen those who make their lusts their gods….” (Sūrat 45 Al-Jasiyah, 23) Ibnul Munzir has also cited another tradition from Abu Hurairah r.a. who narrated that the people of the Jahiliyyah used to say: “Verily, there is nothing that destroys us but the night and the day.” In this regard Allah revealed His words: “And they say: ‘This life is nothing but the life of the world; we die and we live, and nothing destroys us but time'” (Q.S. 45 Al-Jasiyah, 24).

ASBABUN NUZUL SURAH AL-AHQAF

In the name of Allah, the Most Gracious, the Most Merciful, Imam Tabrani has presented a hadith with a valid chain of transmission from Auf ibn Malik al-Ashja’i who narrated: “One day I traveled with the Prophet until we came to the church of the Jews and entered it; it was their feast day. They were displeased with our presence among them, so the Prophet said to them: “O Jews, show me or present to me twelve men among you who will testify that there is no God but Allah and Muhammad is the messenger of Allah so that Allah may lift His wrath from every Jew under the heavens”.

They were silent, no one answered. Then the Prophet (SAW) left, suddenly a man followed from behind and said: O Muhammad, stay where you are? Then the man turned to his people and said: “Who is the man among you who will teach me the Torah, O Jews?” They replied: By Allah, we know of no man among us who is more learned in the Book of Allah than yourselves, nor is there anyone who understands it better than you. There is none among us more learned than your father before you, nor more learned than your grandfather before your father’.

The man said: I bear witness that he is the prophet whom you find in the Torah. They replied: ‘You lie’, and they refuted him and told him bad words”. So Allah revealed His words:

“Say: “Explain to me what you would say if the Qur’an came from Allah, and you deny it” (Q.S. 46 Al-Ahqaf, 10).

Shaykhain has related a hadith from Sa’id ibn Abu Waggas r.a. who said that this verse was revealed in connection with ‘Abd Allah ibn Salam, saying:

“and a witness from the Children of Israel confessed (the truth) similar to (that mentioned in) the Qur’an”. (Q.S. 46 Al-Ahqaf, 10)

Ibn Jarir has also presented another tradition from ‘Abdullah ibn Salam, who said: “This verse was revealed in relation to me.”

Ibn Jarir has also reported another hadith through Qatadah who relates that a group of polytheists said: “We are nobler and more honorable. Had he been good, we would not have been overtaken by so-and-so and so-and-so.” So Allah revealed His words:

“And the disbelievers said ….” (Q.S. 46 Al-Ahqaf, 11)

Ibn Munzir has related a hadith through Aun ibn Abu Shaddad who narrated that Umar ibn Khattab had a female slave who converted to Islam before him, the slave was named Zarin. Umar beat her because she converted to Islam, until he himself was bored. The disbelievers of Quraysh always said: “Had Islam been good, Zanin would not have preceded you to embrace it.” So Allah Almighty revealed His word in connection with the slave girl, namely:

“And the disbelievers said to the believers: If only she were a good thing…’ (Q.S. 46 Al-Ahqaf, 11)”.

Ibn Sa’d has also presented a similar tradition from Ad. Dahhak and Al-Hasan. |

Ibn Abu Hatim has given a tradition through As-Saddi who relates that this verse, which says:

“And the one who says to his two mothers and fathers: Cis for you both’ (Q.S. 46 Al-Ahqaf, 17)”.

It was revealed in relation to Abdur Rahman ibn Abu Bakr, because he had said this to his father’s mother, while his father’s mother had converted to Islam, and he himself refused to convert to Islam. His parents kept asking him to convert to Islam, and he would answer them by lying to them and saying: “Where will so-and-so and so-and-so go”, referring to the dead leaders of Quraysh. It turned out that afterwards he converted to Islam and behaved well in his Islam. So this verse was revealed regarding his repentance, namely His words:

“And to each of them a degree according to what they have done….” (Q.S. 46 Al-Ahqaf, 19).

Ibn Jarir has also reported a similar tradition through the route of AlAufi from Ibn Abbas r.a.

Imam Bukhari has also reported through the route of Yusuf ibn Haman who related that Marwan had said in regard to Abdur Rahman ibn Abu Bakr that it was in regard to him that Allah revealed His words:

“And the one who says to his two mothers and fathers: ‘Cis for you both…’ (Q.S. 46 Al-Ahqaf, 17)”.

In connection with the above, Siti Aisha r.a. said from behind her veil: “Allah has not revealed anything from the Qur’an concerning our family, but He has indeed revealed His words concerning my excuse.”

Abdur Razzaq has related a tradition through Makki that he heard Siti Aisha r.a. denying that the above verse was revealed with regard to Abdur Rahman ibn Abu Bakr. To this she said: “Verily, the verse was revealed with regard to so-and-so”, and then she mentioned the name of a person.

Al-Hafiz ibn Hajar commented that the denial made by ‘Ā’ishah r.a. is more authentic and more likely to be accepted.

Ibn Abu Shaibah has presented a hadith through Ibn Mas’ud who relates that a group of jinns came down to meet the Prophet (PBUH) who was reciting the Quran in the Valley of Nakhlah. When the jinn heard his recitation, they said: “be silent to listen to his recitation.” There were nine of them, one of whom was named Zauba’ah. So Allah revealed His words:

“And remember when We presented a group of jinn to you….” (46 Al-Ahqaf, 29) until He said:

“They are in manifest error” (Q.S. 46 Al-Ahaaf, 32).

ASBABUN NUZUL SURAH MUHAMMAD

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

Ibn Abu Hatim has related a hadith from Ibn Abbas r.a. regarding His words:

“Those who disbelieve and obstruct people from the way of Allah. Allah blots out the reward of their deeds.” (Q.S. 47 Muhammad, 1)

Ibn ‘Abbas r.a. said that those referred to in this verse are the people of Mecca, and this verse was revealed with regard to them. And regarding His other words, namely:

“And those who believe and do righteous deeds”. (Q.S. 47 Muhammad, 2)

Ibn Abbas r.a. said that the people referred to in this verse are the Ansar.

Ibn Abu Hatim has also given another tradition through Qatadah in connection with His words:

“And those who fall in the cause of Allah”. (Q.S. 47 Muhammad, 4) Qatadah has narrated that this verse was revealed during the Battle of Uhud, while the Messenger of Allah (SAW) was on the slopes of Uhud Hill with his companions, many of whom died and sustained injuries. At that very moment the polytheists raised their voices saying: “Exalt Hubal” (the name of their idol, pent.). The Muslims responded by saying: “Allah is the Most High and Glorious”.

Then the polytheists said: “We have Uzza, but you do not have Uzza”. So the Messenger of Allah said to his companions: “Say by you (to them): ‘Allah is our Maula (protector) while you have no Maula'”.

Abu Ya’la has presented a tradition from Ibn Abbas r.a. who has narrated that when the Messenger of Allah (SAW) set out for the Cave of Sur, he looked at the city of Mecca and said: “You (O Mecca) are the land of Allah that I love the most.

Had the people not driven me away, I would not have left you”. So Allah revealed His words: “And how many are the lands whose inhabitants are better than those from which you (Muhammad) were driven out…” (Q.S. 47 Muhammad, 13).

Ibn Munzir has presented a hadith through Juraij who has narrated that the believers and the hypocrites gathered in the presence of the Prophet (SAW), then the believers listened and understood what the Prophet (SAW) had said: while the hypocrites only listened, but did not want to understand. Then the hypocrites came out of the assembly and asked the believers: “What did he say?” Then He said: “And among them were those who listened to your words …” (QQ.S. 47 Muhammad, 16).

Ibn Abu Hatim has related a hadith, as has Muhammad ibn Nasr Al-Marwazi in his book of Salat. Both of them narrated this hadith through Abul Aliyah who told that the companions of the Messenger of Allah (SAW) were of the view that no sin is harmful if the offender believes that there is no God but Allah. Just as they were of the view that no deed is beneficial if the doer is a polytheist. So this verse was revealed, wherein He said: “Obey Allah and obey the messenger and do not spoil your deeds” (Q.S. 47 Muhammad, 3).

Finally, they feared that their deeds would be wiped out by their sinful deeds (i.e. they no longer had the view that they had before, e.g.).

ASBABUN NUZUL SURAT AL-FAT-H

By the name of Allah, the Most Gracious, the Most Merciful.

Imam Hakim and others have related a tradition through Al-Musawwir ibn Makhramah and Marwan ibn al-Hakam that Surah al-Fat-h was revealed between Mecca and Medina, from the beginning of the Surah to its end. It was revealed on the occasion of Hudaibiyah.

Ash-Shaykhain, Imam Turmuzi, and Imam Hakim have presented a hadith from Anas who has said that the following verse was revealed in connection with the Prophet himself, which says:

“That Allah may forgive you your past and future sins”. (Q.S. 48 Al-Fat-h, 2)

The above verse was revealed when the Prophet (SAW) returned from Hudaibiyah, in connection with this the Prophet (SAW) said: “Verily a verse has been revealed to me which I love more than anything on earth”, then the Prophet SAW. recited it to them.

After the Prophet finished reciting it, the Companions said: “Congratulations to you, O Messenger of Allah, indeed Allah SWT. has explained what He did to you. So what will He do to us?” Then at that very moment another of His words was revealed, namely:

“So that He may include the believing men and women

..” (Q.5S. 48 Al-Fat-h, 5) up to His words:

“is a great gain”. (Q.S. 48 Al-Fat-h, 5)

Ibn Abu Hatim has related a hadith through Salamah ibnw Akwa’ who said: “While we were resting at noon, suddenly the messenger of Allah’s Messenger (SAW) was heard raising his voice: “O people, pledge allegiance; the Spirit of Qudus (Archangel Gabriel) has descended”.

Then we all rose to the Messenger of Allah (SAW) who was at that time under the Samurah tree, and we pledged allegiance to him. Then Allah revealed His words:

‘Verily Allah is pleased with the believers…’ (Q.S. 48 Al-Fath, 18).

Imam Muslim, Imam Turmuzi and Imam Nasai have all related a tradition from Anas r.a. who narrated that on the day of Hudaibiyah, eighty armed men came down from Tanim Hill towards the Messenger of Allah and his companions. They intended to seek the Prophet’s negligence, but they were captured, then released by the Prophet. So Allah revealed His words:

“And it is He who restrains their hands from (destroying) you

and (restrains) your hands from (destroying) them …” (Q.S. 48 Al-Fat-h, 24).

Imam Muslim has also reported the same tradition, only this time he has reported it through the tradition of Salamah Ibnul Akwa”.

Imam Ahmad and Imam Nasai have also reported the same hadith through the hadith narrated by ‘Abdullah ibn Mugaffal Al-Muzanni.

Ibn Ishag has also reported a similar tradition from Ibn ‘Abbas (a).

Imam Tabrani and Abu Ya’la have reported a tradition through Abu Jum’ah whose real name was Junaid ibn Sab’in who said: “I once fought the Prophet during the day while I was still a disbeliever. I also fought with him in the daytime when I had converted to Islam. In this last battle we were three men and seven women,

and this verse was revealed concerning us, which says:

And if it had not been for believing men and believing women

(Q.S. 48 Al-Fat-h, 25)”.

Al-Faryabi has related a hadith, as have Abdu ibn Humaid and Imam Baihagi in his book Ad-Dalail, all of whom have narrated this hadith through Mujahid who has said that when the Prophet was at Hudaibiyah, he had a dream that he and his companions entered the city of Mecca in safety by shaving their heads and cutting them. When he slaughtered the sacrifice at Hudaibiyah, the Companions said to him: “What is the truth of your dream, O Messenger of Allah?” Then this verse was revealed, saying:

“Verily, Allah will prove to His Messenger the truth of his dream …” (Q.S. 48 Al-Fat-h, 27).

ASBABUN NUZUL SURAH AL-HUJURAT

In the name of Allah, the Most Gracious, the Most Merciful, says Allah SWT:

“O you who believe, do not precede …” (Q.58. 48 Al-Hujurat, 1-2)

Imam Bukhari and others have presented a hadith through the route of Ibn Juraij who was sourced from Ibn Abu Mulaikah, that Ab.dullah ibnuz Zubair had related to him that one day there came to the Messenger of Allah SAW. a delegation or delegation from Banu Tamim. Abu Bakr said: “Make Al-Ga’ga’ ibnu Ma’bad emir over his people.” Umar proposed: “No, but make Al-Agra’ ibnu Habis the emir.” Abu Bakr said: “You want nothing more than to dispute with me.” Umar replied: “I do not intend to dispute with you.” So they argued with each other, and their voices grew louder as they argued with each other. Then regarding this incident His words were revealed:

“O you who believe, do not get ahead of Allah and His Messenger …” (Q.S. 49 Al-Hujurat, 1) up to His words:

“And if they had been patient …” (Q.S. 49 Al-Hujurat, 5).

Ibnul Munzir has presented a hadith through Al-Hasan, that on the Day of Sacrifice the Muslims slaughtered their sacrifices, while the Messenger of Allah (SAW) had not done so. So the Prophet ordered them to repeat the sacrifice, after which His words were revealed:

“O you who believe, do not precede before Allah and His Messenger …” (Q.S, 49 Al-Hujurat, 1)

Ibn Abud Dun-ya has mentioned a hadith in his book Al Adahi, the context of which is that a man slaughtered his sacrificial animal before the Eid prayer, and this verse was revealed in relation to him.

Imam Tabrani in his Al-Ausat has presented a hadith from Siti Aisha r.a. that there was a group of people who preceded the Messenger of Allah (SAW) in fasting: they did it a month before the Messenger of Allah (SAW) started. Then Allah revealed His words:

“O you who believe, do not get ahead of Allah and His Messenger …” (Q.S. 49 Al-Hujurat, 1) fbnu Jarir has related a hadith through Qatadah who has related that news reached us that a companion had said: “It would have been nice if a revelation had been sent down regarding this matter that concerns me.” So Allah revealed His words:

“Do not get ahead of Allah and His Messenger …” (Q.S. 49 Al-Hujurat, 1).

Ibn Jarir has also presented another hadith also through Qatadah, that the Companions always raised their voices to the Messenger of Allah (SAW) when speaking to him, so Allah SWT. immediately revealed His words:

“Do not raise your voices…” (Q.S. 49 Al-Hujurat, 2) Ibn Jarir has also presented another tradition through Muhammad ibn Sabit ibn Qais ibn Shammas who has narrated that when this verse was revealed, namely His words:

“Do not raise your voice above the voice of the prophet”. (Q.S. 49 Al-Hujurat, 2)

So Sabit ibn Qais sat on the road weeping. At that time Asim ibn Addi ibn Ajlan passed by, and Asim asked him: “What caused you to weep?” Sabit replied: “This verse frightens me because I fear that it may be revealed concerning me, and I am a loud man.” So Asim reported this to the Messenger of Allah (SAW), then the Messenger of Allah (SAW) called him and said to him: “Wouldn’t you be willing if you lived a praiseworthy life and died as a martyr, and entered Paradise?” Then Sabit replied: “I am willing, and I promise not to raise my voice above yours, O Messenger of Allah, forever.” So Allah revealed His words:

“Verily those who lower their voices …” (Q.S. 49 Al-Hujurat, 3) Allah’s Word:

“Verily those who call you …” (Q.S. 49 Al-Hujurat,4)

Imam Tabrani and Imam Abu Ya’la have presented a hadith with a hasan sanad through Zaid ibn Argam r.a. who has narrated that a group of Bedouins came to the Prophet’s rooms, and they called out to him: “O Muhammad, O Muhammad”. Then Allah Almighty revealed His words:

“Those who call you from outside your rooms…” (Q.S. 49 Al-Hujurat, 4).

Abdur Razzaq has narrated a hadith through Muammar who sources from Qatadah, that a man came to the Prophet (SAW) and said: “O Muhammad, indeed, my madah (praise) is beautiful, and my syatam (cursing) is very bad.” The Prophet said: “So is Allah”, then this verse was revealed, saying:

“Verily, the people are against you…” (Q.S. 49 Al-Hujurat, 4) Then some Shahids were sent to him which were mursal in nature, sourced from the hadith of Al-Barra and others. The hadith that is used as a shahid is reported by Imam Turmuzi, but it does not contain the context of “then this verse was revealed”.

A similar hadith has also been reported by Ibn Jarir through Al-Hasan.

And Imam Ahmad has reported a tradition with a valid chain of transmission through Al-Agra’ ibn Habis, that the man called out to the Messenger of Allah (SAW) from behind his room, but the Messenger of Allah (SAW) did not answer. Then the man said: “O Muhammad, surely my praise is very beautiful and my criticism is very bad.” The Messenger of Allah (SAW) replied: “So is Allah.

Imam Ibn Jarir and others have related a tradition also through Al-Agra’ ibn Habis, that he came to the Prophet and said: “O Muhammad, come out to meet us.” So this verse was revealed, which says:

“O you who believe, if there comes to you a wicked man …” (Q.S. 49 Al-Hujurat, 6).

Imam Ahmad and others have presented a hadith with a sound chain of transmission through Al-Haris ibn Darar Al-Khuza’i who narrated: I came to the Messenger of Allah (pbuh) and he invited me to embrace Islam, and I declared myself a Muslim in his presence. And he called me to give zakat, so I pledged to him that I would give zakat, then I said: O Messenger of Allah, may I return to my people and invite them to Islam and pay zakaah. So whoever grants me that, I will collect their zakaah treasures, then you send your messenger to me within a sufficient period of time so that the person can bring all the zakaah treasures that I have collected to you.”

After Al-Haris succeeded in collecting the zakat treasures of his people, the promised time had arrived, but the Prophet did not send his messenger. After waiting, it did not appear. Maks Al-Haris suspected that the Prophet was angry with him, so he gathered all the rich people of his people, and said to them: Verily, the Messenger of Allah (SAW) had set a time to send his messenger to me to take the zakat that I had collected. I am sure that the Messenger of Allah will not break his promise, according to my guess nothing prevents him from coming to me but that he is angry with me. So now let us go to hand it over directly to the Messenger of Allah.”

At the same time the Messenger of Allah (SAW) sent Al-Walid ibnu Ugbah to take the zakat treasure that was in Al-Hari3. However, when Al-Walid reached the middle of the road, he returned to the Messenger of Allah (SAW) and reported: “Indeed Al-Haris refused to pay his zakat to me, in fact he almost killed me.” So the Prophet SAW. again formed a new messenger to be sent to Al-Haris. But when the messengers had just left the Messenger of Allah, suddenly Al-Haris came with his friends and passed by the messengers. Then Al-Haris asked them: “Where have you been sent?” They replied: “We have been sent to meet you”. Al-Haris again asked: “Why?” They said: “The Messenger of Allah (SAW) sent Al-Walid ibn Ugbah to you, and he reported that you did not want to pay your zakat to him, rather you wanted to kill him.”

Al-Haris said: “No, by Allah who sent Muhammad with the right thing, I have never seen him nor have I ever had him.” When Al-Haris came to the Messenger of Allah, the Messenger of Allah said to him: “You do not want to pay zakat, and you even intend to kill my messenger.” Al-Haris replied: “No, by God who sent you with the right thing.” At that time His words were revealed:

“O you who believe, if a wicked man comes to you with news …” (Q.S. 49 Al-Hujurat, 6) up to His words:

“And Allah is All-Knowing, All-Wise”. (Q.S. 49 Al-Hujurat, 8)

The Rijal (narrators) of this hadith are all persons of Siqah (trustworthiness).

Imam Tabrani has related a similar tradition through Jabir ibn Abdullah, Algamah ibn Najiyah, and Umm Salamah.

Ibn Jarir has also reported a similar tradition through the route of Al-Aufi from Ibn ‘Abbas r.a. Just as Ibn Jarir has also reported the same tradition through other routes with the title of mursal.

Allah Almighty says:

“And if there are two groups …” (Q.S. 49 Al-Hujurat, 9)

Ash-Shaykhain has presented a tradition from Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was riding his donkey one day to meet Abdullah ibn Ubay. Abdullah ibn Ubay said: “Stay away from me, for surely the smell of your donkey stings my nose.” So one of the companions of the Ansar said: “By Allah, the smell of the donkey is better than the smell of your body.” One of Abdullah’s people became angry at this remark, and the friends of the two men turned on each other. An exciting fight broke out between the two sides, they fought each other with fists and terompahs. Then this verse was revealed regarding their incident, saying:

“And if two groups of believers fight, then reconcile between them”. (Q.S. 49 Al-Hujurat, 9)

Sa’id ibn Mansur and Ibn Jarir have related a hadith through Abu Malik who has narrated that there were two men from among the Muslims who quarreled with each other, so the friends of each party intervened, and finally it happened that the two groups fought each other with hands and slings. Then Allah revealed His words: “And if there are two groups …” (Q.S. 49 Al-Hujurat, 9)

Ibn Jarir and Ibn Abu Hatim have related a hadith through As-Saddi who has narrated that there was a man from among the Ansar companions known as Imran. He was favored by a woman named Umm Zayd who later became his wife. Once Umm Zayd wanted to visit her family, but her husband detained her, then kept her on the roof of his house. Then Umm Salamah sent a messenger to report her situation to her family, so her people came and took her down and took her away. Then her husband went to ask for help from his own family, so the sons of her husband’s uncle came to prevent Ummu Salamah from meeting her family. Eventually there was a scuffle and hitting each other with terompahs, So in connection with this event this verse was revealed, namely His words:

“And if there are two groups of believers fighting …” (Q.S. 49 Al-Hujurat, 9)

The Messenger of Allah (SAW) immediately sent messengers to reconcile the two parties who were fighting each other, finally they returned to the command of Allah.

Ibn Jarir has presented a tradition through Al-Hasan which tells that there was hostility between the two groups, then they were invited to return to the law of Allah, but they refused, unwilling to fulfill the good invitation. Finally Allah revealed His words:

“And if two groups of believers are at war” (49 Al-Hujurat, 9).

Ibn Jarir has also quoted Qatadah who told us that this verse was revealed in connection with two men who were disputing over a matter of right that concerned both of them. Then one of the two men said to his opponent: “I will surely take it by force”, he said so because he felt that the number of families supporting him was large. The other invited him to go to the Prophet (pbuh) to decide the matter, but he refused. Eventually, this led to a fight between the two, and the supporters of each side got involved. The fistfight between the two groups was limited only by hand and terompah, not using the sword. Allah SWT said: “and do not call each other by bad titles”. (Q.S. 49 Al-Hujurat, 11) The owners of the four books of the Sunnah have presented a hadith through Jubair ibn Dahhak who said that one of us must have had two or three names, so others called him by some of them with the intention of annoying him. Then this verse was revealed, which says: “and do not call each other by bad names”. (Q.S. 49 Al-Hujurat, 11) Imam Turmuzi commented that this hadith hasan. Imam Hakim and others have related a hadith also through a hadith narrated by Jubair ibn Dahhak, that nicknames were something that had been cultivated in the Jahiliyyah. Then one day the Prophet called one of them by his nickname. So there was another person who said to him: “O Messenger of Allah, indeed the nickname is very disliked”, then Allah SWT. revealed His words: “Jan do not call each other by bad titles”. (Q.S. 49 Al-Hujurat, 11) According to the hadith reported by Imam Ahmad also through Jubayr, the people of Banu Salamah said that this verse was revealed regarding us, which is His words: “and do not call each other by bad names”. (Q.S. 49 Al-Hujurat, 11) When the Prophet SAW. came to Madinah, at that time in Madinah every man among us must have had two or three names. Rasulullah SAW. when calling one of them used one of these names. Eventually they said: “O Messenger of Allah, the name by which you call him is not used. kainya”, then this verse was revealed. Allah SWT said:

“and let not some of you backbite others …” (QS 49 An-Nisa, 12)

Ibnul Munzir has related a hadith through Ibn Jurajj who said that they thought that this verse was revealed about Salman Al-Farisi r.a., when he ate, then slept, and while sleeping, he farted: Then there was a man who gossiped about Salman’s eating and sleeping. So this verse was revealed.

Allah SWT said:

“O people, …” (Q.S. 49 Al-Hujurat, 13)

Ibn Abu Hatim has presented a hadith through Ibn Abu Mulaikah who narrated that when the city of Mecca was conquered, Bilal went straight up to the Ka’bah and called out the call to prayer. Then some people said: “Does this black slave dare to call to prayer on the Ka’bah?” Some of them said: “If Allah were angry, He would have prevented him”. Then Allah revealed His words:

“O people, indeed We created you from a man and a woman…” (Q.S. 49 Al-Hujurat, 13)

Ibn Asakir in his book Mubhamat has said, “I have found in a manuscript written by Ibn Bashkuwal that Abu Bakr ibn Abu Daud has presented a hadith in the book of tafsir he wrote, that this verse was revealed regarding Abu Hindun. The Messenger of Allah (SAW) ordered the Banu Bayyadah to marry Abu Hindun to a woman from among them. Then they replied: O Messenger of Allah, is it appropriate that we marry our daughters to our former slave servants?” Then this verse was revealed”.

Allah SWT said:

“They have found favor …” (Q.S. 49 Al-Hujurit, 17).

Imam Tabrani has presented a hadith with a hasan chain through Abdullah ibn Abu Aufa, that a group of Bedouin Arabs said to the Messenger of Allah: “O Messenger of Allah, we have entered Islam without first fighting with you, while Banu Fulan (they entered Islam after first) fighting you. So Allah SWT. revealed His words:

“They have favored you with their Islam …” (Q.S. 49 Al-Hujurat, 17).

Al-Bazzar has reported a hadith through the route of Sa’id ibn Jubaif from Ibn ‘Abbas r.a., whose hadith is similar to the above.

Ibn Abu Hatim has also reported the same tradition through al-Hasan. In the tradition he has reported it is mentioned that this happened during the conquest of Mecca.

Ibn Sa’d has presented a tradition from Muhammad ibn Ka’b Al-Gurazi who has related that ten people from the Banu Asad came to the Messenger of Allah in the ninth year of Hijri. Among them was Talhah ibnu Khuwailid. At the time of their arrival, the Messenger of Allah was in the mosque with the Companions, so they greeted him, and their spokesman said: “O Messenger of Allah, we testify that there is no God but Allah and that there is no partner for Him, and that you are His servant and Messenger. We come to you, O Messenger of Allah, while you have not sent your messenger to us, and we guarantee the Islam of those who are behind us (i.e. their people).” So Allah revealed His words:

“They have favored you with their Islam…” (Q.S. 49 Al-Hujurat, 17)

Sa’id ibn Mansur in his book of sunnah has presented a tradition through Sa’id ibn Jubayr who has narrated that a group of Bedouins from among the Banu Asad came to the Prophet. Then they said: “We have come to you (to convert to Islam) and we have never fought you”, then Allah revealed His words:

“They feel that they have favored you with their Islam…” (Q.S. 49 Al-Hujurat, 17)

ASBABUN NUZUL SURAH QAF

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

Imam Hakim has presented a hadith which he considers to be a sahih hadith from Ibn Abbas r.a. It is stated that the Jews came to the Messenger of Allah (SAW) and asked him about the creation of the heavens and the earth. The Messenger of Allah (SAW) replied: “Allah created the earth on Sunday and Monday, then He created the mountains on Tuesday with all their benefits, and on Wednesday He created trees, water, cities, buildings, and destruction. He created the heavens on Thursday, then on Friday He created the stars, the sun, the moon, and the angels. Everything was completed on that Friday except for three more moments: then in the first moment of the remainder He created the lifespan of all until the moment of death of all, and in the second moment He created all the calamities that befall what is utilized by man, and in the third moment He created Adam, then placed him in heaven. After that He commanded the devil to prostrate himself to Him, and at the last moment He expelled the devil from Paradise.”

Then the Jews asked: “What after that, O Muhammad?” The Messenger of Allah (SAW) replied: “Then He reigns over the ‘Throne’.” They asked again: “You would have been right had you finished it.” They said again: “Then He rests.” Upon hearing this, the Messenger of Allah (SAW) became very angry, and His words were revealed:

“And indeed We have created the heavens and the earth and what is between them in six days, and We are not in the least weary. So be patient with what they say.” (QQ.S. 50 Qaf, 38-39)

Ibn Jarir has presented a tradition through the route of Amr ibn Gais: Al-Mulaiy from Ibn Abbas r.a. who related that they had asked the Messenger of Allah (SAW): “O Messenger of Allah, why have you frightened us?” So this verse was revealed, which says:

“So warn with the Qur’an those who fear My threat”. (Q.S. 50 Qaf, 45)

Then Imam Ibn Jarir has also presented a similar mursal hadith, only this time he presented it with the source of ‘Umar (r.a).

ASBABUN NUZUL OF SURAH AZ-ZARIYAT

In the name of Allah, the Most Gracious, the Most Merciful. Imam Ibn Jarir and Ibn Abu Hatim have reported a hadith through Al-Hasan ibn Muhammad Al-Hanafiyah, that the Messenger of Allah (SAW) sent out his sariyah army. Then the troops were able to defeat their enemies and get ganimah. After that – that is, after they had completed their task – a people came, and this verse was revealed, namely His words: “And in their wealth there is a right for the poor who ask and the poor who do not ask”. (Q.S. 51 Az-Zariyat, 19) Ibn Mani’ and Ibn Rahawaih and Al-Hai$Sam ibn Kulaib in their respective books of musnad have presented a hadith through the route of Mujahid from the Companion ‘Ali r.a., that when this verse was revealed, He said: “So turn away from them, and you will not be blameworthy” (Q.S. 51 Az-Zariyat, 54) none of us was sure that we would perish, because the Prophet (PBUH) was commanded to turn away from us. After that, another verse was revealed, which says: “And keep warning, for surely warning is beneficial for those who believe”. (Q.S. 51 Az-Zariyat, 55) After that our souls became calm again as before.

Imam Ibn Jarir has related a hadith through Qatadah who has related that we have heard a hadith that reached us, that when this verse was revealed, He said:

“So turn away from them …” (Q.S. 51 Az-Zariyat, 54), the companions of the Messenger of Allah (SAW) felt very heavy, and they thought that the revelation had been cut off, and punishment was at the door. So Allah revealed the next verse, which is His words:

“And keep warning, for surely warning is beneficial for those who believe”. (Q.S. 51 Az-Zariyat, 55)

ASBABUN NUZUL SURAH AT-TUR

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

Imam Ibn Jarir has narrated a hadith from Ibn Abbas r.a., that the people of Quraysh when they held a meeting at Darun Nudwah to discuss the matter of the Prophet. One of them said: “Keep him (the Prophet Muhammad) bound, then let him die in such a state as the poets before him have died, namely like the fate experienced by Zuhair and Nabigah, for indeed he is none other than one of them”. With regard to this event Allah SWT. revealed His words: “In fact they said: He is a poet whom we are waiting for an accident to happen to him’ (Q.S. 52 At-Tur, 30)”.

ASBABUN NUZUL SURAH AN-NAJM

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

Imam Al-Wahidi, Imam Tabrani, Imam Ibnul Munzir, and Imam Ibn Abu Hatim have presented a hadith from Sabit ibnul Haris Al-Ansari who narrated that the Jews, when a child of one of them died, always said that he was a good person. Then this was heard by the Prophet (PBUH), so he said: “The Jews have lied because no one is created by Allah in his mother’s belly, but He knows whether that person will be bad or good”.

After this, Allah revealed His words:

“He knew better than you when He made you from the ground…” (Q.S. 58 An-Najm, 32).

Ibn Abu Hatim has presented a tradition through Ikrimah, that the Prophet (SAW) set out for one of the battlefields. There came a man who wanted to go, but he did not have a vehicle to go to war. He met a friend of his and said: “Give me a vehicle”. So the friend replied: “I will give you my best camel on condition that you bear my sins”. Then the man replied: “All right, I agree”, so Allah revealed His word:

“Tell Me about the one who turned away”. (Q.S. 53 AnNajm, 33)

Ibn Abu Hatim has also presented this Hadith through Daraj Abu Samah who has narrated that an army went to the battlefield, then a man asked the Messenger of Allah for a vehicle. So the Messenger of Allah replied, “I do not have a vehicle for you”. Then the man went away with a sad heart, then he met a man whose riding camel was resting in front of him, “Would you like to ride this vehicle of mine and follow the troops (Muslims) with your good reward?” So the man without a camel said, “Yes”. So he set out on his camel, and His words were revealed:

“Tell Me about the one who turned away”. (Q.S. 53 An-Najm, 33)

until His words:

“Then he will be rewarded with the most perfect reward”. (Q.S. 53 An-Najm, 41).

Imam Ibn Jarir has narrated a hadith through Ibn Zayd who said that a man converted to Islam and was met by some people who had given him a loan. Then the man said to him: “Have you forgotten what you owe to those old men that you have let them lose you, while you suspect that they are going to Hell?” The man replied: “No, they are not. The man replied: “Indeed, I fear the punishment of Allah.” The man said: “Give me something, and I will bear the punishment inflicted on you.” The man gave him the thing in question. But the man said: “Give me more than that”, so they bargained with each other. The man gave him what he asked for, wrote it down and called witnesses to it. The following verse was revealed in connection with this incident, where He said: “Tell Me about the man who turned away and gave little and would not give more”. (Q.S. 53 An-Najm, 33-34) Ibn Abu Hatim has related a hadith from Ibn Abbas r.a. who has narrated that they passed by the Messenger of Allah (SAW) in an arrogant manner while he was praying. So Allah revealed His words regarding them, namely: “While you are neglecting it”. (Q.S. 53 An-Najm, 61)

ASBABUN NUZUL SURAT AL-QAMAR

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

Ash-Shaykhain and Imam Hakim have reported a hadith from Ibn Mas’ud r.a. The text of this hadith is based on what Imam Hakim has reported, namely that Ibn Mas’ud said: “I saw the moon split into two parts in Mecca, that is, before the Prophet left it (emigrated to Medina). Then the disbelievers of Mecca said: “He (Muhammad) has bewitched the moon”. Then this verse was revealed, which says: ‘The Hour is near, and the moon has been split’. (Q.S. 54 Al-Qamar, 1).

Imam Turmuzi has presented a tradition from Anas r.a. who has narrated that the disbelievers of Mecca asked for a miracle from the Prophet. (as proof of his prophethood), so the moon was split in Mecca twice, then His words were revealed:

“The Hour is near, and the moon has been split” (Q.S. 54 Al-Qamar, 1) until He said:

“This is a strong/perpetual magic”. (Q.S. 54 Al-Qamar, 2) Imam ibn Jarir has related a hadith from Ibn Abbas r.a. who has narrated that during the Battle of Badr, the polytheists said: “We are a united group that is sure to win”. So after that this verse was revealed, which says:

“That group will surely be defeated and they will retreat backwards”. (Q.S. 54 Al-Gamar, 45)

Imam Muslim has narrated a hadith and so has Imam Turmuzi: both of them have narrated this hadith from Abu Hurairah r.a. who has narrated that one day the disbelievers of Quraysh came with the intention of disputing with the Messenger of Allah (SAW) on the issue of destiny. Then this verse was revealed, which says: “Verily, the sinners are in error (in the world) and in hell”. (Q.S. 54 Al-Gamar, 47) to His words: “Indeed We have created everything according to measure”. (Q.S. 54 Al-Gamar, 49)

ASBABUN NUZUL SURAT AR-RAHMAN

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

Ibn Abu Hatim has reported a hadith, as has Abusy Shaykh in his book Al-‘Azamah. They both reported this hadith through Ata. It is mentioned that Abu Bakr As-Siddig mentioned about the state of the Day of Judgment, the weighing of deeds, Paradise and Hell. Then he said: “I wish that I were a green vegetable like this. Then I would be visited by cattle which would eat me. I wish that I had not been created.” After that His words were revealed.

“And for the one who fears the time of appearing before his Lord there are two heavens (for him)”. (Q.S. 55 Ar-Rahman, 46)

Imam Ibn Abu Hatim also relates another tradition through Ibn Shuzab who has narrated that this verse was revealed in connection with Abu Bakr As-Siddig.

ASBABUN NUZUL SURAH AL-WAQIAH

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

 Imam Ahmad, Imam Ibn Munzir, and Imam Ibn Abu Hatim have presented a hadith in whose sanad there is a person whose identity is still unknown. It comes from Abu Hurairah r.a. who narrated that when this verse was revealed, He said: “A large group of those who were before, and a small group of those who were after”. (Q.S. 56 Al-Waqi’ah, 13-14) this was felt very hard by the Muslims, so the next verse was revealed, which says: “A large group of those who were before, and a large group of those who were after”. (Q.S. 56 Al-Waqi’ah, 3940) Ibn Asakir in his book Tarikh Dimashg has presented a hadith, the sanad of which needs to be considered. This hadith was reported by Urwah ibn Ruwayyim from Jabir ibn Abdullah r.a. who said that when this verse was revealed, He said: “When the Day of Resurrection occurs”. (Q.S. 56 Al-Waqi’ah, 1) then it is mentioned in the following verses, through His words: “A large group of those who were before, and a small group of those who were after”. (Q.5S. 56 Al-Waqi’ah, 13-14) Umar r.a. said: “O Messenger of Allah, a large group of the former people and a small group of us (Muhammad’s people)”. Then the revelation of the continuation of the surah was stopped for one year, then it was: run the next verse, which says:

“(that is) a large group of those who were before and a large group of those who were after”. (Q.S. 56 Al-Waqi’ah,39-40)

After that the Messenger of Allah (SAW) said: “O Umar, come and listen to what Allah has revealed:

(A large group of those who were before and a large group of those who were after’ (Q.S. 56 Al-Waqi’ah,39-40)”. The above Hadith has also been reported by Imam Ibn Abu Hatim through Urwah Ibn Rawayyim in a mursal manner.

Sa’id ibn Mansur in his Sunnah has narrated a hadith, so has Imam Baihagi in his Al-Ba’s through Ata’ and Mujahid, both of whom have narrated that when the people of Taif asked the Prophet (PBUH) for a fenced valley for them, there were many honey bees in the valley, so the Prophet (PBUH) prayed for them. The valley was so marvelous that people heard the story and said: “There is such and such in Paradise”. They also said: “I wish we had a valley in Paradise like this valley of Taif”. So Allah revealed His words:

“And the right group, how happy the right group will be. They are among thornless thistle trees…” (Q.S. 56 Al-Waqi’ah, 27-28 and so on).

Imam Baihagi has presented a hadith through another route that comes from Mujahid. Mujahid has narrated that they were amazed by Wajj (the name of a valley in Taif), namely about its shady shade, its many banana trees, and its many thyme trees. Then Allah Almighty revealed His words:

“And the right group, how happy the right group is. They are among thornless banyan trees, and banana trees in rows (of fruit), and shade spread wide” (Q.S. 56 Al-Waqi’ah, 27-30).

Imam Muslim has presented a hadith from Ibn Abbas r.a. who has narrated that at the time of the Messenger of Allah (SAW) people were given rain. So the Prophet said: “Be that as it may, some of the people are grateful (for this blessing), and some of them deny it.”

Some of them said that this rain is a blessing that Allah has given us. But some of them said that so-and-so’s star had actually fulfilled its promise (i.e. that when it appeared, it would rain on them). Then these verses were revealed, beginning with His words:

“So I swore by the name of the places where the stars set”. (Q.S. 56 Al-Waqi’ah, 75) to His words:

“and you change the sustenance that Allah has given you by denying (Allah)”. (Q.S, 56 Al-Waqi’ah, 82)

Imam Ibn Abu Hatim has related a hadith through Abu Khazrah who has narrated that these verses were revealed in connection with a man from among the Ansar in the Battle of Tabuk. Then the Muslim army reached the area of Al-Hijr, then the Messenger of Allah (SAW) ordered them not to take or bring water from that area, even if it was only a little.

Then the Messenger of Allah SAW. with his troops continued their journey until they reached another place, then they rested there While at that time their water supply was not there and had run out They complained about this to the Messenger of Allah SAW. Then the Prophet SAW. stood up to pray two rak’ahs and prayed to Allah for rain. So Allah SWT. immediately sent clouds that carried water, then it rained on them so that they got drinking water.

There was a person from among the companions of Ansar who said to another person who was also from his people, only he was suspected of being a hypocrite: “Lucky you, do you not see what the Messenger of Allah (SAW) has prayed for all of us, so that Allah SWT. sends rain on us?” But the other man replied: “Indeed, we were given rain by this star and that star”.

ASBABUN NUZUL SURAT AL-HADID

In the name of Allah, the Most Gracious, the Most Merciful, Ibn Abu Shaibah in his book Al-Musannaf has presented a hadith through Abdul Aziz ibn Abu Rawwad, that the companions of the Prophet (SAW) liked to joke and laugh a lot, then this verse was revealed, namely His words:

“Has the time not come for those who believe…” (Q.S. 57 Al-Hadid, 16)

Ibn Abu Hatim has also presented another hadith through Mugatil ibn Hibban who has narrated that the companions of the Prophet (SAW) began to be fond of joking, so Allah immediately revealed His words:

“Has not the time come for those who believe, to submit their hearts to the remembrance of Allah…” (Q.S. 57 Al-Hadid, 16).

Assaddi has related this hadith through Al-Gasim who has narrated that the Companions were bored, so they said: “O Messenger of Allah, tell us a story (to cheer us up”). So Allah revealed His words:

“We tell you the best of stories”. (Q.S. 12 Yusuf, 3) Then they (the companions) became bored, so they said: “O Messenger of Allah, tell us a story”, so Allah immediately revealed His Word:

“Has not the time come for those who believe, to submit their hearts to the remembrance of Allah”. (Q.S. 57 Al-Hadid, 16)

Ibn al-Mubarak in his book Az-Zuhd has mentioned that Sufyan has narrated to us a hadith through Al-A’masy who has narrated that when the companions of the Prophet (PBUH) came to Madinah, then they obtained a good life, which before they lived in suffering and poverty as if they had escaped from what they had experienced before. Then this verse was revealed, which says:

“Has not the time come for the believers to submit their hearts …” (Q.S. 57 Al-Hadid, 16)

Imam Tabrani in his book Al-Ausat has presented a hadith in whose sanad there is an unknown narrator. This hadith comes from Ibn Abbas r.a., that forty men came to the Prophet (PBUH), they were the friends of King Najashi (Negus) as a delegation from him. Then they joined the battle with the Prophet: on us there are two rewards, and for you only one reward. It was felt that they died in the war, they only suffered wounds.

After they saw the state of the believers who needed material assistance, then they said to the Prophet SAW : “O RaSulullah, we are rich people in our country. So allow us to bring our wealth to help and support the Muslims who need it”. So Allah revealed His words:

“Those to whom We had revealed the Book before the Qur’an, they believed in the Qur’an” (9S 28, Al-Qasas, 52) and the following verses After the above verses were revealed, they said: “O Muslims, remember, whoever among us believes in your Book, for him there are two rewards. And whoever among us does not believe in your Book, then for him there is only one reward, the same as for you”. So Allah revealed His words: “O you who believe (in the messenger), fear Allah and believe in His messenger (Prophet Muhammad), surely Allah will give you two parts of His mercy …” (Q.S. 57 Al-Hadid, 28).

Imam Ibn Abu Hatim has related a hadith through Mugatil who has narrated that when this verse was revealed, it said

“They were rewarded twice for their patience” (Q.S. 26 Al-Qasas, 54).

Then the believers from among the People of the Book prided themselves on the companions of the Prophet (SAW) saying: “For us there are two rewards and for you only one reward”. This was very hard for the companions, so Allah SWT. revealed His words:

“O you who believe (in the messenger), fear Allah and believe in His messenger, surely Allah will give you two halves of His mercy …” (Q.S. 57, Al-Hadid, 28).

So Allah through this verse makes the reward twice for the believers, as well as those who believe in the Messenger of Allah from among the People of the Book.

Imam Ibn Jarir has related a hadith through Qatadah who has related that news reached us when this verse was revealed, namely His words:

“surely Allah will give you two halves of His Spirit”. (Q.S. 57 Al-Hadid, 28)

The People of the Book were envious of the Muslims after this verse, so Allah sent down another verse, namely:

“That the People of the Book may know…” (Q.S. 57 Al-Hadid, 29).

Imam Ibn Munzir has also related another tradition through Mujahid who has narrated that the Jews had said: “The time is approaching when a prophet will appear from among us who will cut off hands and feet.” Then after the prophet in question appeared from among us, he would cut off hands and feet. Then after the prophet in question appeared from among the Arabs, they denied it. So Allah revealed His words:

“We have explained this so that the People of the Book: . (Q.S. 57 Al-Hadid, 29)

That is, so that they may know the gift of Allah, which is prophethood:

ASBABUN NUZUL SURAH AL-MUJADILAH

In the name of Allah, the Most Gracious, the Most Merciful, Imam Hakim has presented a hadith, which he considers to be sahih, from Siti ‘Aisha r.a. Siti ‘Aisha r.a. said: “Glory be to Allah, Whose hearing encompasses all things, I actually heard the words of Khaulah bint Tsa’labah, but I did not hear some of her words clearly enough (because it was a very personal matter). At that time Khaulah complained to the Messenger of Allah about her husband, saying: “O Messenger of Allah, he has consumed my youth, and I gave myself to him, until when I was old and could no longer bear children, he adulterated me. O Allah, indeed I complain to You.”

Khaulah still did not move from there until the angel Gabriel descended with these verses, which are His words:

Verily, Allah has heard the words of the woman who complained to you about her husband …. (Q.S, 58 Al-Mujadilah 1 onwards).

The husband in question was Aus Ibnus Samit.

Ibn Abu Hatim has presented a hadith through Mugati) which he received from Ibn Hibban who has narrated that the Prophet and the Jews were reconciled. But the Jews, when anyone from among the Companions passed by them, would sit among themselves and hold secret talks among themselves, so that the believer who passed by them would suspect that they were holding secret talks to kill him or to do something that he did not like.

Then the Prophet (SAW) prevented or forbade them from having secret talks, but they did not want to stop doing that. So Allah revealed His word:

Have you not noticed those who have been forbidden to hold secret conversations …” (Q.S. 58 Al-Mujadilah, 8).

Imam Ahmad, Imam Bazzar, and Imam Tabrani have presented a hadith with a sound sanad, through Abullah ibn Amr, that the Jews always greeted the Messenger of Allah with the words: “as-samu ‘alaikum”, may death be upon you. Then they said to themselves: “Why does Allah not punish us for what we have said?” Then Allah revealed this verse, saying:

“And when they come to you, they greet you with a greeting that is not that which Allah has prescribed for you”. (Q.S. 58 Al-Mujadilah, 8)

And in the same chapter it has also been narrated through the companions Anas r.a. and Siti Aisha r.a.

Imam Ibn Jarir has presented a hadith through Qatadah who has narrated that the hypocrites always hold secret talks among themselves. This annoyed the believers and was very hard on them. So Allah immediately revealed His words:

“Verily, secret talk is of the devil…” (Q.S. 58 Al-Mujadilah, 10).

Imam Ibn Jarir has also presented another tradition through Qatadah. Qatadah has narrated that the Muslims when they saw someone coming to them (at that time being in the presence of the Prophet SAW.) by facing themselves, they closed their seats in front of the Prophet SAW. (so that the newcomer did not get a seat, pent.). Then this verse was revealed, which says:

“O you who believe, when it is said to you: “O you who believe, when it is said to you, ‘Be spacious in the assembly, then be spacious …'” (Q.S. 58 Al: Mujadilah, 11).

Imam Ibn Abu Hatim has related a tradition through Muaatil that this verse was revealed on Friday. On that day, a group of people who had participated in the Battle of Badr came, but the seats were very limited and narrow, and those present did not want to expand their seats for the newcomers. Finally the people who just came stood up. Then the Messenger of Allah SAW. told to stand up some people who were equal in number to them, then he invited the newly arrived Badrites to occupy the seats of those who were told to stand up. So the people who were told to stand up were not happy about it, so this verse was revealed.

Ibn Abu Hatim has narrated a hadith through the route of Ibn Abu Talhah from Ibn Abbas r.a. Ibn Abbas r.a. narrated that the Muslims asked the Messenger of Allah so many questions that he was troubled by them. Then Allah intended to ease the burden of His Prophet, so He revealed His words:

“When you hold a special conversation with the apostle, let you give alms (to the poor) before the conversation …” (Q.S. 58 Al-Mujadilah, 12).

After this verse was revealed, many of the Companions refrained from asking questions to the Prophet. So Allah revealed another of His words, namely:

“Do you fear…” (Q.S. 58 Al-Mujadilah, 13).

Imam Turmuzi has presented a hadith which he has rated as Hasan and other hadith scholars have also presented this hadith from ‘Ali. ‘Ali k.w. has related that when this verse was revealed, He said:

“O you who believe, when you hold a special conversation with the apostle, you should give alms before the conversation …” (Q.S. 58 Al-Mujadilah, 12).

Then the Prophet asked me: “What do you think of the charity of one dinar?” I replied: “They will not be able to afford it”. The Prophet said: “What about half a dinar?” I again replied: “They will not be able to pay it.” So finally the Prophet asked: “Then how much will they be able to pay?” I replied: “A grain of wheat”. Then the Prophet said: “Indeed you are a very zuhud (shunning worldliness) person.” Then this verse was revealed, which says:

“Do you fear (becoming poor) because you gave charity before the conversation with the apostle?” (Q.S. 58 Al-Mujadilah, 13) Ali k.w. said: “This verse was revealed in regard to me, so Allah granted relief to this Ummah because of my reply.” Imam Turmudzi says that this hadith hasan. Ibn Abu Hatim has related a hadith through As-Saddi in connection with His words:

“Do you not see those who make friends of a people …” (Q.S. 58 Al-Mujadilah, 14).

As-Saddi further said: “News has reached us that this verse was revealed in regard to Abdullah ibn Nabtal”.

Imam Ahmad and Imam Hakim have presented a hadith that is considered authentic by Imam Hakim with the source of Ibn Abbas r.a. who has related that one day the Messenger of Allah (SAW) was taking shelter in the shade of his room, while at that time the shadow of the room was almost gone. Then the Prophet said: “Verily, soon a man will come to you, he will look at you with his two devil eyes. When he comes to you, do not speak to him”.

Not long after, a man with blue eyes appeared in front of them. The Messenger of Allah called him and said to him when he reached him: “Why do you and your friends revile me, what is the reason?” The man replied: “Let me go to take them (his friends)”. So the man let him go, and he called his friends: after which they came and swore before the Prophet that they had said nothing and done nothing. So Allah revealed His words:

“Remember the day (when) Allah raised them all up, and they swore to Him (that they were not polytheists)

as they swore to you …” (Q.S. 58 Al-Mujadilah, 18) Imam Ibn Abu Hatim has related a hadith through Shuzab who has narrated that the following verse was revealed with regard to Abu Ubaidah ibn Jarrah r.a. when he killed his father in the Battle of Badr, which says:

“You will not find a people who believe in Allah and the Last Day, loving one another with those who oppose Allah …” (Q.S. 58 Al-Mujadilah, 22).

This Hadīth was also reported by Imam Tabrani and Imam Hakim in their Mustadrak books, the context of which reads: During the Battle of Badr, Abu Ubaidah ibn Jarrah’s parents prevented him from joining the battle, but Abu Ubaidah resisted. When his parents hindered him too much, then Abu Ubaidah fought him and managed to kill him. Then the verse was revealed.

Imam Ibnul Munzir has presented a tradition through Ibn Juraij who has narrated that one day Abu Quhafah (Abu Bakr’s father) abused the Prophet. Then Abu Bakr hit him so hard that he fell down. Then it was reported to the Prophet. So the Prophet asked: “Is it true that you have done that, Abu Bakr?” Abu Bakr replied: “By Allah, if there had been a sword near me, I would have struck him with it.” Then His words were revealed: : “You will not find a people …” (Q.S. 58 Al-Mujadilah, 22)

ASBABUN NUZUL SURAT AL-HASYR

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

Imam Bukhari has reported a hadith through Ibn Abbas r.a. who said that Surah Al-Anfal was revealed in Badr, and Surah Al-Hasr was revealed in Banu Nadir.

Imam Hakim has presented a tradition which he considers to be authentic from Siti ‘Aisha r.a. who has narrated that the battle of Banu Nadir took place at the beginning of the sixth month after the Battle of Badr. Banu Nadir was a group of people consisting of Jews, their residence and date plantations were in one of the subordinate areas of Medina.

Then the Messenger of Allah (SAW) surrounded them, so they surrendered and were willing to leave their homeland on the condition that they should be allowed to carry goods and property as strong as what their camels could carry, except for weapons. Then Allah revealed His words:

“All that is in the heavens and all that is in the earth has glorified Allah…” (Q.S. 59 Al-Hasr, 1).

Imam Bukhari and others have related a hadith from Ibn Umar r.a., that the Messenger of Allah burned the date palms of the Banu Nadir and cut down the date palms in the Valley of Al-Buwairah. So Allah revealed His words:

“Whatever you cut down of the date palms (of the disbelievers) or let grow…” (59 Al-Hasr, 5).

Abu Ya’la has presented a hadith with a weak chain of transmission through Jabir r.a. who narrated that the Prophet (SAW) made it easy for Muslims to cut down date palms, then he forbade it. Then they came to the Prophet and said: “O Messenger of Allah, are we sinful regarding the trees we have cut down or the trees we have allowed to grow?” Then Allah revealed His words:

“Whatever you cut down of the date palms (of the disbelievers) or let grow…” (Q.S. 59 Al-Hasyr, 5)

Ibn Ishag has presented a hadith through Yazid ibn Rauman who has narrated that when the Messenger of Allah (SAW) descended to attack Banu Nadir, the people of Banu Nadir took refuge in their fortresses from his attack. Then the Prophet ordered the Muslims to cut down and burn their date palms in that place. So the people of Banu Nadir cried out: “O Muhammad, you have forbidden people to do destruction and you have denounced it. What does it mean to cut down and burn the date palms?” Then this verse was revealed.

A similar hadith has been narrated by Ibn Jarir through Qatadah and Mujahid.

Ibnul Munzir has related a tradition through Yazid AlAsam, that the Ansar had said to the Messenger of Allah: “O Messenger of Allah, divide our land between us and our brothers from among the Muhajirin into two parts.” The Messenger of Allah (SAW) replied: “No, but you may bear the cost of cultivating it and they will cultivate it, then you share the produce with them. Verily this land belongs to you.” The Ansar companions replied: “We are willing (to accept your decision).” So Allah revealed His words:

“And those who have occupied the city (Medina)…” (Q.S. 59 Al-Hasyr, 9)

Imam Bukhari has presented a tradition from Abu Hurairah r.a. Abu Hurairah r.a. has narrated that a man came to the Messenger of Allah (SAW), and he said: “O Messenger of Allah, I am very tired (from traveling).” Then the Messenger of Allah (SAW) sent messengers to his wives, but it turned out that they had nothing to offer the guest. So the Prophet said: “Is there anyone (among you) who will host him for this night: may Allah have mercy on him.”

Then a man from among the Ansar stood up and said: “I will take care of her, O Messenger of Allah.” Then the man went home and said to his wife: “He is the guest of the Messenger of Allah, so take care of him.” His wife replied: “By Allah, I have no food other than the food for our children.” The man said: “Then, when dinner time is near, put them to bed. Then serve the food to our guests, then turn off the lights, and let us tighten our stomachs for the night.”

So the wife did as her husband had instructed. Then the next day the man came to see the Messenger of Allah. So the Messenger of Allah SAW. said to him: “Verily Allah is amazed at the behavior of both of you”, or: “Allah is pleased with so-and-so and so-and-so.” So Allah revealed His words: “and they give preference to others over themselves, even if they are in distress”. (Q.S. 59 Al-Hasyr, 9) Musaddad has mentioned a hadith in his Musnad as well as Ibnul Munzir through Abul Mutawakkil An-Najiy, that there was a man from among the Muslims, and so on similar to the text of the above-mentioned hadith. It is only in this hadith that it is mentioned that the man was Sabit ibn Gais ibn Shammas, and then this verse was revealed in connection with that incident. Imam Wahidi has presented a hadith through the route of Muharib ibn Disar from Ibn Umar r.a. Ibn Umar r.a. has narrated that someone from among the companions of the Prophet Muhammad was given a gift of a goat’s head. The man said: “Surely my brother so-and-so and his children need this more than we do.” Then he sent the goat’s head to so-and-so. The person to whom he sent it gave it to another person who needed it more, so the goat’s head traveled to seven houses until it returned to the first recipient. Then this verse was revealed, which says: “and they give preference to others over themselves, even if they are in distress …” (Q.S. 59 Al-Hasyr, 9) Imam Ibn Abu Hatim has related a hadith through As-Saddi who has related that a group of people from Banu Quraizah had converted to Islam, and among them were hypocrites. Those hypocrites used to say to all the Banu Nadir: “If you are expelled, we will indeed go out with you.” So this verse was revealed concerning them, saying:

“Have you not noticed the hypocrites saying to their brothers …” (Q.S. 59 Al-Hasyr, 11)

ASBABUN NUZUL OF SURAH AL-MUMTAHANAH

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

Ash-Shaykhain has related a tradition from ‘Ali (ra). ‘Ali (may Allah be pleased with him) narrated that three of us were appointed as messengers by the Messenger of Allah (peace be upon him): myself, Az-Zubayr, and Al-Migdad ibn Aswad. The Messenger of Allah said to us: “Depart until you reach the garden of Khakh, for in that garden there is a woman traveler who is resting, she is carrying a secret letter. Take the letter from her and bring it to me.”

So we set out. When we came to the garden, we saw a woman who was traveling. Then we said: “Bring out the letter!” She replied: “I have no letter with me.” We said: “Either you take out the letter, or we will search you.” Finally the woman took out a letter from the coil of her hair, then we immediately brought the letter to the Prophet Muhammad. After the letter was read, it was from Hatib ibnu Abu Balta’ah. Then the Prophet said: “O Hatib, what does this mean?” Hatib replied: “O Messenger of Allah, do not be hasty in deciding about me. Verily I am one who lives among the Quraysh and I am not from among them. The Muhajireen who are with you, they have relatives in Mecca whom they always protect – both their wealth and their souls – because of their kinship. I am eager to take on the role of protecting them in order to maintain the kinship between me and them, for I am not from among them. Indeed I do this not because of disbelief, nor because of apostasy from my religion, nor because I am willing to disbelief.”

Upon hearing Hatib’s reply, the Prophet said: “He is indeed telling the truth.” In connection with this incident of Hatib, the verse was revealed, which says:

“O you who believe, do not take My enemies and your enemies for friends, whom you convey to them (the news of Muhammad) out of affection”. (Q.S. 60 Al-Mumtahanah, 1)

Imam Bukhari has presented a hadith through Asma bint Abu Bakr r.a. who has narrated: “My mother came to me of her own accord. Then I asked the Prophet (pbuh) if I could see her. The Prophet replied, ‘You may’.” Then Allah revealed His words regarding the incident of Asma bint Abu Bakr, namely:

“Allah has not forbidden you from those who do not oppose you for religion”. (Q.S. 60 Al-Mumtahanah, 8) Imam Ahmad and Imam Bazzar and Imam Hakim have presented a hadith that was judged to be authentic by Imam Hakim through Abdullah ibnuz Zubair who has related that Qatilah came to see her daughter Asma bint Abu Bakr. This Qatilah was Abu Bakr’s ex-wife whom he had divorced during the Jahiliyya period. Qatilah came to see her daughter with gifts, but Asma refused to accept the gifts, or refused to let her enter the house. Then Asma sent a messenger to Siti Aisha r.a. to ask the Messenger of Allah about this matter. Then Siti Aisyah r.a. conveyed it to the Messenger of Allah. So the Messenger of Allah SAW. ordered Asma to accept her mother’s gifts and let her into the house. Then Allah SWT. revealed His words: “Allah forbids you nothing against those who do not fight you for religion …” (Q.S. 60 Al-Mumtahanah, 8) Ash-Shaykhain has related a hadith through Al-Miswar and Marwan ibnul Hakam, that after the Messenger of Allah (SAW) had made a peace treaty with the Quraysh, the Treaty of Hudaibiyah, and believing women from Mecca came to him, Allah revealed His words starting from: “O you who believe, when believing women come to you in migration …” (Q.S. 60 Al-Mumtahanah, 10) to His words: “And do not hold fast to (marriages) with disbelieving women”. (Imam Tabrani has presented a hadith with a weak sanad through Abdullah ibn Abu Ahmad who has narrated that Umm Kulsum bint Ugbah ibn Abu Mu’it came to Madinah during the truce. She was followed by her two brothers Ammarah and Al-Walid, both sons of Ugbah ibnu Abu Mu’it. When both of them arrived in Medina, they went directly to the Prophet SAW. and deliberated on the matter of Umm Kulsum. They both asked the Prophet to return Umm Kulsum to them. However, Allah had abrogated the agreement between the Prophet and the polytheists regarding the issue of women. The Prophet forbade them (the women who had just emigrated) to be returned to the polytheists. Then Allah revealed this verse of Surah Al-Mumtahanah.

Imam Ibn Abu Hatim has related a tradition through Yazid ibn Abu Habib, that he had heard this verse revealed in regard to Umaimah bint Bisyr, the wife of Abu Hissan Ad-Dahdahah.

Imam Ibn Abu Hatim has also reported through Mugatil that there was a woman known as Saidah who was the wife of Saif ibnur-Rahib from among the polytheists of Mecca. Ja came to migrate to Medina during the time of the truce. So the polytheists said, “Return her to us”, and this verse was revealed.

Imam Ibn Jarir has also narrated a tradition through Az-Zuhri, that this verse was revealed in connection with the Prophet. At that time he was in the valley of Hudaibiyah, and he had made a treaty with the polytheists of Mecca, that whoever from among them came to him after this treaty, he should return her to them. But after the believing Meccan women came to the Prophet, this verse was revealed.

Ibn Abu Mani’ has related a hadith through the route of Al-Kalbi which he received from Abu Saleh and which was sourced from Ibn Abbas r.a. Ibn Abbas r.a has related that when ‘Umar entered Islam, his wife remained with the polytheists, i.e. remained a polytheist. So Allah revealed His words:

“And do not cling to the bonds (of marriage) with disbelieving women …” (Q.S. Al-Mumtahanah, 60:10).

Imam Ibn Abu Hatim has related a hadith through al-Hasan in connection with His words:

“And if one of your wives runs away…” (Q.S. Al-Mumtahanah, 60:11)

Al-Hasan has related that this verse was revealed in connection with Ummul Hakam bint Abu Sufyan. She apostatized and was married to a man from the Sagafi tribe. She was the only woman from among the Quraish who apostatized from Islam, and no other woman from the Quraish apostatized.

Ibn Munzir has presented a hadith through the route of Ibn Ishag, and Ibn Ishag received it from Muhammad, and Muhammad has received it from Ikrimah and Abu Sa’id. This hadith comes from Ibn Abbas r.a. who related that ‘Abd Allah ibn Umar and Zayd ibn Haris were friends with some Jews. Then Allah Almighty revealed His words:

“O you who believe, do not take as your helpers those whom Allah is angry with …” (Q.S. Al-Mumtahanah, 60:13).

ASBABUN-NUZUL OF SURAH AS-SAFF

In the name of Allah, the Most Compassionate, the Most Merciful

Imam Turmuzi has narrated a hadith, and Imam Hakim through Abdullah ibn Salam, who rated it as sahih, has narrated that we invited a group of the Companions of the Messenger of Allah (SAW) to sit down, and we talked to each other. We said, “If we knew the deeds that Allah loves the most, we would do them.” Then Allah revealed His words: . “All that is in the heavens and all that is in the earth has glorified Allah, and He is the Mighty, the Wise. O you who believe, why do you say what you do not do?” (Q.S. 61 As-Saff, 1-2) The Messenger of Allah (SAW) recited it to completion. Imam Ibn Jarir has also presented a similar tradition, except that the tradition he has presented is from Ibn Abbas r.a.

Imam Ibn Jarir has quoted another tradition through Abu Saleh who has related that they (the Companions) said, “If we knew the deeds that are most pleasing to Allah and most excellent (we would do them).” Then this verse was revealed, which says:

“O you who believe, would you like me to show you a

…” (Q.S. 61 As-Saff, 10).

However, they were reluctant to engage in jihad. So this verse was revealed, which says:

“O you who believe, why do you say what you do not do?” (Q.S. 61 As-Saff, 2)

Imam Ibn Abu Hatim has also presented a similar tradition through the route of Ali which Ali received from Ibn Abbas.

And Imam Ibn Abu Hatim has reported a similar tradition, only this time he has reported it through Ikrimah who received it from Ibn ‘Abbas (a).

Imam Ibn Jarir has reported a tradition through AdDahhak who has narrated that this verse, which says:

“Why do you say what you did not do?” (Q.S. 61 As-Saff, 2) was revealed with regard to a man who said in matters of war things that he did not do, such as hitting, stabbing, and killing the enemy.

Imam Ibn Abu Hatim has related a hadith through Mugatil that this verse was revealed in connection with their flight in the Battle of Uhud.

Imam Ibn Abu Hatim has related a tradition through Sa’id ibn Jubayr who has narrated that when this verse was revealed, He said:

“O you who believe, shall I show you a trade that will save you from a painful punishment?” (Q.S. 61 As-Saff, 10).

Then the Muslims said, “If we had known about that trade, we would have given our wealth and families for it.” So this verse was revealed, saying:

“(that is) you believe in Allah and His Messenger….” (Q.S. 61 As-Saff, 11)

ASBABUN-NUZUL SURAH AL-JUMU’AH

In the name of Allah, the Most Compassionate, the Most Merciful.

Ash-Shaykhain has related a hadith through Jabir r.a. who has narrated that the Prophet (SAW) was preaching on Friday, when suddenly a group of merchants came who immediately began to sell their merchandise. So the people went out to him, so that no one was with the Prophet but only twelve people remained with him. So Allah revealed His words:

“And when they see a trade or a game, they disperse towards it and they leave you standing (preaching).” (Q.S. 62 Al-Jumu’ah, 11)

Imam Ibn Jarir has presented another hadith also through Jabir r.a who has narrated that when girls get married, people parade them by beating tambourines and blowing flutes. At that time they left the Prophet standing on his pulpit still preaching: they went out to the marriage, then this verse was revealed.

Ibn Jarir further said, “Then I saw that Ibn Munzir had narrated this Hadith through Jabir r.a., which is about the story of the wedding feast and the story of the arrival of the merchants at the same time.” He narrated this Hadīth through the same route. And it is mentioned in this Hadīth that this verse was revealed in connection with these two events simultaneously. All praise is due to Allah alone.

ASBABUN-NUZUL OF SURAH AL-MUNAFIQUN

In the name of Allah, the Most Compassionate, the Most Merciful.

Imam Ibn Jarir has related a hadith through Qatadah who has narrated that one day it was said to Abdullah ibn Ubay, “If only you would come to the Messenger of Allah (SAW) so that he would ask forgiveness for you.” Abdullah turned his face away, then this verse was revealed in connection with this event, which says: “And when it is said to them: “Come, so that the Messenger of Allah may ask forgiveness for you…” (Q.S. 63 Al-Munafigin, 5) Imam Ibnul Munzir has also presented a similar tradition through Ikrimah.

Imam Ibnul Munzir has related a tradition through ‘Urwah who has narrated that after this verse was revealed, that is, He said:

“either you seek forgiveness for them or you do not seek forgiveness for them. Even if you ask forgiveness for them seventy times, Allah will never forgive them.” (Q.S. 9 At-Taubah, 80)

Then the Prophet (SAW) said, “Then I will indeed (ask forgiveness for them) more than seventy times.” So Allah revealed His words:

“It is the same for them whether you ask forgiveness for them or you do not ask forgiveness for them…” (Q.S. 63 Al-Munafigun, 6) Imam Ibnul Munzir has also presented a similar tradition through Mujahid and Qatadah.

Imam Ibnul Munzir has also reported this hadith, only this time he has reported it through the route of Al-Aufi which comes from Ibn ‘Abbas r.a. Ibn ‘Abbas r.a. has narrated that after the verse of Bara’ah – i.e. the verse of Surah At-Taubah was revealed, the Prophet said, “But I have the understanding that I have been given the mercy to seek forgiveness for them. By Allah, I will indeed ask forgiveness for them more than seventy times.” Then this verse was revealed.

Imam Bukhari has related a hadith through Zayd ibn Argam r.a. who said: “I heard Abdullah ibn Ubay say to his companions: Do not provide for those who are with the Messenger of Allah until they disperse from him. Verily, if we return to Madinah, the strong will expel the weak from it.’ So I told my uncle about it, and my uncle immediately reported it to the Prophet. So the Prophet called me and I told him about it directly.

Then the Prophet sent someone to call Abdullah ibn Ubay and his friends, but they swore before the Prophet that they did not say that, and they denied me. The Prophet believed their words. Finally, I experienced pressure that I had never experienced before.

Finally, one day, I was sitting at home, and my uncle said, “You are nothing but wanting to get lies and anger from the Messenger of Allah.” So Allah SWT. revealed His words:

“When hypocrites come to you…” (Q.S. 63 Al-Munafiqun, 1 onwards).

Then the Messenger of Allah (SAW) sent a messenger to me, and the messenger recited the above verse, and he said, “Verily, Allah has justified you.” This hadith has many narrations, all of which are narrated through Zayd ibn Arqam r.a. In some of them it is mentioned that this happened during the Battle of Tabuk, and that this verse was revealed at night.

ASBABUN-NUZUL OF SURAH AT-TAGABUN

In the name of Allah, the Most Compassionate, the Most Merciful.

Imam Turmuzi has presented a hadith and Imam Hakim has rated this hadith as authentic. Both of them have reported this tradition from Ibn ‘Abbas r.a. who narrated that He said:

“Verily among your wives and your children there are those who are enemies to you, so beware of them.

them.” (Q.S. 64 At-Tagabun, 14) was revealed in regard to a people from among the Meccans, they had converted to Islam, but their wives and children did not want to be invited to migrate to Medina with them. When the people came to the Messenger of Allah (SAW) in Madinah, they thought that the people had understood the matter and would punish them. Then Allah revealed His words:

“and if you forgive and are not angry…” (Q.S. 64 At-Tagabun, 14)

Imam Ibn Jarir has related a hadith through Ata’ ibn Yasar who has narrated that Surah At-Tagabun was all revealed in Mecca, except for the following verses, which say:

“O you who believe, surely among your wives …” (Q.S. 64 At-Tagabun, 14)

The above verse was revealed in connection with the incident experienced by Auf ibn Malik Al-Ashja’i. He had a wife and children, and when Auf was about to go to war, they cried and kept him from going to the battlefield. Ata”s family said, “To whom will you leave us?” Their crying and holding back made Ata”s heart soften and he did not go. Then this verse was revealed. The verses that follow until the end of the Surah were all revealed in Madinah.

Imam Ibn Abu Hatim has related a hadith through Sa’id ibn Jubayr who said that after this verse was revealed, He said:

“fear Allah as truly as you fear Him.” (Q.S. 3 Ali Imran, 102)

then this was felt very hard by the Muslims. So they prayed so much that their feet were swollen and their foreheads sore from all the praying. Then Allah revealed this verse as a relief for the Muslims, saying:

“So fear Allah according to your ability..” (Q.S. 64 At-Tagabun, 16)

ASBABUN NUZUL SURAT AT-TALAQ

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

Imam Hakim has related a hadith through Ibn Abbas r.a. who has narrated that Abdu Yazid who was known by the nickname Abu Rukanah had divorced his wife named Ummu Rukanah, then he remarried a woman from the Muzayyanah tribe. Umm Rukanah complained about this to the Messenger of Allah. For that she came and said: “O Messenger of Allah, never did he divorce me but for that blonde”. So Allah revealed this verse, which says:

“O Prophet, when you divorce your wives, divorce them at a time when they can meet their (reasonable) waiting period…” (Q.S. 65 At-Talaq, 1).

Imam Az-Zahabi commented that the sanad of this hadith is weak and the matan is erroneous because Abdu Yazid did not actually convert to Islam.

Imam Ibn Abu Hatim has presented a tradition through QQatadah from Annas r.a. who narrated that the Prophet divorced Hafsah and she returned to her family. So Allah revealed His words:

“O Prophet, when you divorce your wives, divorce them at a time when they can meet their (reasonable) iddah…” (Q.S. 65 At-Talaq, 1).

Then someone said to the Prophet SAW: “Reconcile her because she is a woman who prays and prays a lot”.

Ibn Jarir has also narrated this Hadith through Qatadah.

Similarly, Ibn Munzir has reported this Hadith in a mursal manner through Ibn Sirin.

Imam Ibn Abu Hatim has reported a hadith through Muqatil in connection with His words: “O Prophet, when you divorce your wives …” (Q.S. 65 At-Talaq, 1).

Mugatil has said that we have heard that this verse was revealed with regard to Abdullah ibn Amr ibn al-As, Tufail ibn Haris, and Amr Ibn Sa’id ibn al-As.

Imam Hakim has related a hadith from Jabir r.a. who has narrated that this verse, which says:

“And whoever fears Allah, He will surely make for him a way out”. (Q.S. 65 At-Yalaag, 2) pertains to a man from the Ashja’ tribe. The man was poor and unable to do much for the file, and he had many dependents (children). Then he came to the Messenger of Allah (SAW) to ask about himself (whether it is permissible to divorce his wife). So the Prophet said to him: “Fear Allah and be patient”. It turned out that not long after that one of his sons came with a herd of goats that he had obtained from the enemy. Then the man came to the Messenger of Allah and told him what his son had experienced. So he said: “Eat”.

Imam Az-Zahabi commented that this Hadith is categorized as munkar but it has a shahid (witness) from another Hadith.

Ibn Jarir has also reported this Hadīth through Salim ibn Abul Ja’d and As-Saddi, mentioning in his Hadīth that the man’s name was Auf from the Al-Ashja’i tribe.

Imam Hakim has also reported a similar tradition through Ibn Mas’ud r.a. He mentioned that the man’s name was Auf Al-Shja’i.

Imam Ibn Murdawaih has presented a tradition through the route of Al-Kalbi which he received from Abu Saleh and sourced from Ibn Abbas r.a. who has narrated that Auf ibn Malik Al-Ashja’i came to the Messenger of Allah and said: “O Messenger of Allah, my son has been captured by the enemy, and his mother is very surprised to hear the news (and she ceases to cry), so what should I do?”

The Messenger of Allah said: “I command you, as well as your wife, that you both recite: Za Haula Wala Quwwata Illa Billah’ (There is no power and no strength except with the help of Allah)”.

After Auf conveyed the Messenger’s message to his wife, she replied: “How good what he has commanded you”. Then both of them multiplied the recitation of the kalimah, so that one day the enemy was negligent, so Auf’s son immediately ran away while leading their goats, then the goats were brought before his father. Then this verse was revealed, which says:

“And whoever fears Allah, He will surely make for him a way out (of his difficulty)”. (Q.S. 65 At-Talaa, 2)

This Hadīth was also reported by Imam Al-Khatib in his book of Tarikh through the narration of Juwaibir from Ad-Dahhak who reported from Ibn ‘Abbās.

Imam Sa’labi has also reported this Hadith through another route, but his Hadith is da’if (weak).

Ibn Abu Hatim has also reported this Hadith through another route in a mursal manner.

Imam Ibn Jarir, Imam Ishag ibn Rahawaih, Imam Hakim and others have reported a tradition through Ubay ibn r.a who narrated that after the verse in Surah Al-Bagarah was revealed, which concerns some women: they said: “Surely there are others among the women, namely those who are minors, old women, and pregnant women”. So Allah revealed this verse, saying:

“And those women who despair of menstruation …” (Q.S. 65 At-Talaq, 4).

The sanad of this hadith is authentic.

Mugatil in his tafsir has mentioned a hadith that Khallad ibn Amr ibnul Jamuh asked the Prophet about the ‘iddah of women who no longer menstruate, so this verse was revealed.

ASBABUN NUZUL SURAT AT-TAHRIM

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

Imam Hakim and Imam Nasai have presented a hadith with a valid sanad through Anas r.a., that the Messenger of Allah (SAW) had a female slave whom he had sex with. Seeing that Hafsah objected, the Prophet finally forbade his slave woman for her. So Allah revealed His firmr n:

“O Prophet, why do you forbid that which Allah has made lawful for you…” (Q.S. 66 At-Tahrim, 1) Ad-Diya in his book Al-Mukhtar has presented a hadith through the tradition of Ibn Umar received from Umar r.a. who has narrated that the Messenger of Allah said to Hafsah: “Do not tell anyone that Ibrahim’s mother (Siti Mariyah) is forbidden to me”. The Prophet SAW. since then did not approach her again, until Siti Hafsah told this to Siti Aisyah. Then Allah revealed His words:

“Verily Allah has made it obligatory upon you all to free yourselves from your oaths …” (Q.S. 66 At-Tahrim, 2) Imam Tabrani has presented a hadith with a weak da’iif sanad) through a hadith reported by Abu Hurairah r.a. who has related that the Messenger of Allah (SAW) had sexual intercourse with Siti Mariyah in Siti Hafsah’s house. When Siti Hafsah came, she found the Prophet with Siti Mariyah. So she said: “O Messenger of Allah, (why is it done) in my house, not in the house of your (other) wives”. The Prophet said: “Indeed (from now on) it is forbidden for me to have intercourse with her, O Hafsah. And keep this secret for my sake.” Then Hafsah went out and met Aisha r.a. and told her about it. So Allah revealed His words:

“O Prophet, why have you forbidden …” (Q.S. 66 At-Tahrim, 1 et seq.) Imam Bazzar has presented a hadith with a valid chain of transmission through Ibn ‘Abbas r.a. who related that this verse, which reads:

“O Prophet, why have you forbidden …” (Q.S. 66 At-Tahrim, 1) was revealed with regard to the secret of the Prophet. Imam Tabrani has presented a hadith with a valid sanad through Ibn Abbas r.a. who has narrated that the Messenger of Allah drank honey in the house of Siti Saudah. After that, the Prophet entered the house of Siti Aisha. Siti Aisyah said: “Indeed I smell an unpleasant odor from you”. Then the Messenger of Allah SAW. entered the house of Siti Hafsah, Siti Hafsah also said the same thing. The Prophet said: “I think this is due to the effect of the drink I had in Saudah’s ru. mah. By Allah, I will not drink it again”. Then this verse was revealed, which says:

“O Prophet, why do you forbid that which Allah has made lawful for you”. (Q.S. 66 At-Tahrim, 1)

This hadith has a shahid (witness or proof) in the Sahihain. Al-Hafiz ibn Hajar commented that it is possible that this verse was revealed with regard to these two causes simultaneously.

Imam Ibn Sa’d has presented a tradition through ‘Abdullah ibn Rafi’ who narrated: I asked Umm Salamah about this verse, which says:

“O Prophet, why do you forbid what Allah has made lawful for you…” (Q.S. 66 At-Tahrim, 1).

Umm Salamah replied: “I have a bowl of white honey, and the Prophet drank some of it, and he liked it very much”. So Siti Aisyah said to her: “Verily the wasp that secretes this honey sucks out the essence of the flower ‘Urfut’.” So he forbade it, and this verse was revealed.

Al-Haris ibn Usamah in his Musnad has related a hadith through Siti ‘Ā’ishah r.a. who said that when Abu Bakr swore that he would not provide for Mistah, Allah revealed His words:

“Verily Allah has made it obligatory upon you all to free yourselves from your oaths”. (Q.S. 66 At-Tahrim, 2)

Then Abu Bakr gave her her maintenance again. However, the asbabun nuzul of this verse is very strange.

Imam Ibn Abu Hatim has presented a hadith through Ibn Abbas r.a. who has narrated that this verse was revealed in connection with a woman who gave herself to the Prophet, saying:

“O Prophet, why do you forbid what Allah has made lawful for you”. (Q.S. 66 At-Tahrim, 1)

However, the asbabun nuzul mentioned in this hadith is very strange, and its sanad is da’if (weak). Allah Almighty says:

“If the Prophet divorces you, it may be that his Lord …” (Q.S. 66 At-Tahrim, 5).

The asbabun nuzul of this verse has already been mentioned in Surah Al-Baqarah, which is related to the words of ‘Umar r.a.

ASBABUN NUZUL SURAT AL-QALAM

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

Imam Ibn Munzir has presented a hadith through Ibn Juraij who has narrated that the polytheists always said to the Prophet that he was a madman. Then on another occasion they called him a devil. So this verse was revealed, which says: “By the favor of your Lord, you (Muhammad) are not a madman”. (Q.S. 68 Al-Qalam, 2) Imam Abu Na’im, in his book Ad-Dala-il, and Imam Wahidi have presented a tradition with a sanad narrated by Siti Aisha r.a. that Siti Aisha r.a. had said: “No one has better manners than the Messenger of Allah. No one among his companions and family called him, but he replied, ‘Labbaika (I fulfill your call).” It is with regard to this that the following verse was revealed, namely His words: “And you are indeed of great character”. (Q.S. 68 Al-Qalam, 4) Imam Ibn Abu Hatim has related a hadith through As-Saddi in connection with His words: “And do not follow any of those who swear a lot and are despicable”. (Q.S. 68 Al-Qalam, 10)

As-Saddi says that this verse was revealed in regard to Al-Akhnas ibn Shuraig.

Ibn Munzir has reported a similar tradition through al-Kalbi.

Ibn Abu Hatim has reported a tradition through Mujahid who has narrated that this verse was revealed in connection with Al-Aswad ibn Abu Yaguts.

Imam Ibn Jarir has related a tradition through Ibn Abbas (may Allah be pleased with him) who has narrated that this verse was revealed in connection with the Prophet (peace be upon him), saying:

“And do not follow any of those who swear a lot, who reproach a lot, who go back and forth in slander”. (Q.S. 68 Al-Qalam, 11-12)

We (the Companions) still did not know who the person in question was or his characteristics, so when this verse was revealed, He said:

“the rough-necked, other than that, who are notorious for their wickedness”. (Q.S. 68 Al-Qalam, 13)

So now we recognize the characteristics of that person, which is that from his mouth comes a huff like the huff of a goat.

Imam Ibn Abu Hatim has related a hadith through Ibn Juraij that Abu Jahl said during the Battle of Badr: “Capture them (Muslims) alive, then tie them up, and never kill any of them”. So this verse was revealed, saying:

“Indeed We have tried them (the Meccan polytheists) as We have tried the owners of gardens”. (Q.S. 68 Al-Qalam, 17) Abu Jahal said that their army was able to defeat the Muslim army, just as the owner of the garden had the ability to reap the harvest.

ASBABUN NUZUL SURAT AL-HAQAAH

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

Imam Ibn Jarir, Imam Ibn Abu Hatim, and Imam Wahidi have presented a hadith through Burayd. Buraidah has related that the Messenger of Allah (SAW) said to ‘Ali ibn Abu Talib: “I have been commanded to draw near to you and not away from you, and (I have been commanded) to teach you and to pay attention. It is imperative that you pay attention”. Then this verse was revealed, saying: “and that the listening ear may take heed”. (Q.S. 69 Al-Haqqah, 12) However, the predicate of this hadith is not valid.

ASBABUN NUZUL OF SURAH AL-MA’ARIJ

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

Imam Nasai and Imam Ibn Abu Hatim have related a hadith through Ibn Abbas r.a. in connection with His words: “A man has asked…” (Q.S. 70 Al-Ma’arij, 1)

Ibn ‘Abbas r.a. said that the person who asked for the punishment to be revealed was An-Nadr ibnul Haris. An-Nadr had said: “O Allah, if this Qur’an is true from Your side, then rain on us with stones from the sky”.

Imam Ibn Abu Hatim has related a hadith through AsSaddi in connection with His words:

“A man has asked…” (Q.S. 70 Al-Ma’arij, 1) As-Saddi has related that this verse was revealed in Mecca on the occasion of An-Nadr ibnul Haris, for he had actually said, as quoted by His words:

“O Allah, if this (Qur’an) is true, it is true from Your side …” (Q.S. 8 Al-Anfal, 32) The punishment he asked for befell him during the Battle of Badr (i.e. he was killed).

Imam Ibn Munzir has related a hadith through Al-Hasan which relates that this verse, which says:

“A person has asked for the coming of the punishment that will befall him”. (Q.S. 70 Al-Mararij, 1) The people (i.e. the Companions) said: “To whom will the punishment befall?” So Allah revealed another of His words, namely:

“-will befall the disbelievers whom no one can resist”. (Q.S. 70 Al-Mararij, 2)

ASBABUN NUZUL SURAT AL-JIN

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

Imam Bukhari and Imam Turmuzi and others have presented a hadith through Ibn Abbas r.a.

Ibn Abbas r.a. has narrated that the Messenger of Allah (SAW) had never recited the Qur’an directly to the jinn nor had he seen them. However, one day the Messenger of Allah (SAW) set out with a group of his companions for the market of Ukaz. At that time the news of the sky had been closed tightly in the face of Satan: between the sky and Satan had been blocked by fiery arrows assigned to guard the sky. Finally the devils (jinns) returned to their people. Then they said: “There is nothing else in this (obstruction of the heavens) except that something has happened. So go to the east and the west of the earth, and see what has caused this. Now set out.”

A group of jinn assigned to inspect the area of Tihamah set out, then they met the Messenger of Allah (SAW) who at that time was in the Valley of Nakhlah. At that time the Prophet was praying with his companions, the Fajr prayer.

When they heard the recitation of the Qur’an, they listened intently to the recitation of the Qur’an of the Messenger of Allah. Then they said: “This, by Allah, is what prevents you from reaching the news of the sky”. Then they returned to their people, when they had come, and said: “O our people, we have heard a marvelous recitation of the Qur’an”.

So at that time Allah revealed His words:

“Say (O Muhammad): ‘It has been revealed to me …’ (Q.S. 72, Al-Jin, 1)”.

Indeed, the Messenger of Allah (SAW) was only revealed about the words or speech of the jinn.

Imam Ibn Juzi in his book entitled Safwatus Safwah has presented a hadith and its chain of transmission through Sahl ibn Abdullah.

Sahl ibn ‘Abd Allah narrated: “One day I was in one of the regions of the people of ‘Ad. Suddenly I saw a city made of hollowed out stones. In the hole, that is, in the center, there was a building in which the jinn lived. So I entered it, and suddenly I came across an old man who was very big and was praying facing the Ka’bah. The old man or sheikh of the jinn was wearing a robe of beautifully woven feathers.

My amazement at the beauty of his robe exceeded my amazement at his enormous body. I greeted him and he greeted me and said: “O Sahl, this body does not spoil clothes, but the odor of sins and forbidden foods does. And indeed this robe that I am wearing has been with me since seven hundred years ago. It was in this garment that I met the Prophet Jesus and the Prophet Muhammad. Then I believed in both of them’.”

I asked: Who are you?” He replied: “I am one of the jinjins about whom this verse was revealed’, i.e. His words:

Say (O Muhammad): “It has been revealed to me that a group of jinn have listened (to the Qur’an) … (Q.S. 72 Al-Jin, 1).

Imam Ibn Munzir, Imam Ibn Abu Hatim, and Abusy Shaykh in their book Al-Azamah, have presented a hadith through Kardam Ibnus Sa-ib Al-Ansari.

Cardam ibnus Sa’ib has narrated: “I went with my father to Medina on an errand. This happened when we had just heard of the Prophet’s presence in the city of Medina. On the way we got late, so we were forced to stay in the tent of a goat herder.

When the night reached its middle, a wolf came and stole a goat. The shepherd knew this, so he jumped up and said: “O watcher of the valley, help your neighbor.” Then suddenly there was an unseen voice. Then suddenly there was a voice that could not be seen, saying: “O Sarhan (shepherd)” Suddenly the goat that the wolf had stolen was returned to him bound, and the bandit goat was gathered with the other goats. Allah revealed this verse to His Messenger in Mecca, saying:

‘And that some men among men sought refuge with some men among the jinn ..’ (Q.S. 72 Al-Jin, 6)”.

Ibn Sa’d has related a tradition through Abu Raja’ from among the Banu Tamim who said: “I was the shepherd of my family’s goats and I bore the burden of all their work. When the Prophet (peace be upon him and his progeny) was sent, we went out from among our families to flee. When we came to a field, as our leaders used to do, that is, when we ran into the night, our leader (sheikh) said: ‘We seek refuge with the guardian of this valley from the jinn this night’. So we said the same thing.

Then a voice addressed us saying: ‘Verily, the way out for this man is to bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. Whoever utters this testimony, his blood and property will be saved’.” Then we returned, and immediately converted to Islam”.

Abu Raja’ said: “Indeed, I am of the opinion that this verse was revealed in connection with the incident that happened to me and my companions, i.e. His words:

‘And that some men among men sought refuge with some men among the jinn, so the jinn added to them sin and guilt …’ (Q.S. 72 Al-Jin, 6 and following)”. Al-Kharaiti in his book entitled Hawatiful Jan (Whispers of the Jinn) has presented a hadith whose text reads as follows:

‘Abd Allah ibn Muhammad Al-Balawi has narrated to us Ammarah ibn Zaid has narrated to me ‘Abd Allah ibn Ala has narrated to us Muhammad ibn ‘Akbar. All of them have narrated this hadith through Sa’id ibn Jubayr that there was a man from among the Banu Tamim known as Rafi’ ibn Umayr, who told about his situation when he was a new convert to Islam. To this end he relates: “I was traveling one day, and when I reached Ramal ‘Alij it was night, and drowsiness overcame me, so I immediately dismounted from my camel and tethered it firmly. I slept, and before going to bed I first sought refuge, for which I said: ‘I seek refuge with the guardian of this valley from the jinn’.

In my sleep I dreamed that I saw a man with a small spear in his hand, and he intended to thrust it into the neck of my camel. I woke up in surprise, and I looked to my right and left, but I did not see anything suspicious.

I said to myself, this is a bad dream. Then I went back to sleep, and I again saw the man doing the same thing, so I woke up startled. I saw that my camel was agitated, and when I looked at it, there was a young man like the one I had seen in my dream with a small spear in his hand, and I also saw an old man holding the man’s hand and forbidding him to kill my camel.

While they were arguing, suddenly three wild bulls appeared. Then the old jinn said to the young jinn: ‘Now go, and take whichever of these wild bulls you like as a ransom and substitute for the camel of this man whom I am protecting’.

Then the young genie took a wild bull and went away. Then I turned to the old jinn, and he said to me: “O you, when you come to rest in one of the valleys, and you are horrified by its horror, then say: I seek refuge in the Lord Muhammad from the horror of this valley. Do not seek refuge with any jinn, for that is false.

I asked: Who is Muhammad? He answered: “He is an Arab prophet: he is neither from the east, nor from the west, and he was sent on Monday’. I asked again: Then where is his dwelling place? He replied: “In the city of Yasrib, where there are many date palms”.

So I immediately mounted my camel when dawn had passed (sunrise) and I sped my camel until I entered the city of Madinah. When I arrived in Madinah, the Prophet saw me and he immediately told me about myself and what had happened to me before I said a word about it.

He invited me to convert to Islam, so I converted to Islam”.

Sa’id ibn Jubayr said: “We have ascertained that it was in regard to him that Allah revealed the following words:

‘And that there were some men among men who sought refuge with some men among the jinns, so the jinns increased for them sin and guilt’ (Q.S. 72 Al-Jin, 6)”. Al-Khara’iti has also presented another hadith through Mugatil, in connection with this verse, which says:

“And that: if they had kept straight on that path (the religion of Islam), We would have indeed given them plenty of water to drink”. (Q.S. 72 Al-Jin, 16)

Mugatil has narrated that this verse was revealed with regard to the disbelievers of Quraysh, when they had no rain for seven years.

Imam Ibn Abu Hatim has narrated a hadith through the route of Abu Salih and sourced from Ibn Abbas r.a. Ibn Abbas r.a. has narrated that a jinn had said to the Messenger of Allah: “O Messenger of Allah, allow us to join you in congregational prayers in your mosque”. So Allah revealed His words:

“And verily the mosques belong to Allah. So do not worship anyone in them besides Allah”. (Q.S. 72 Al-Jin, 18)

Imam Ibn Jarir has related a hadith through Sa’id ibn Jarir who has narrated that the jinn had said to the Prophet (SAW): “How can we come to your mosque while we are far away from you?” Or: “How can we join the prayer (with you), while we are far away from you?” So this verse was revealed, saying:

“And verily the mosques belong to Allah …” (Q.S. 72 Al-Jin, 18) Imam Ibn Jarir has related another hadith through Hadrami who has related that he had heard that a jinn from among the leaders of the jinn who had many followers had said: “Surely this Muhammad wants Allah to protect him when I can protect him”. So Allah immediately revealed His words:

“Say: Verily, I have no one who can protect me from the punishment of Allah ..’ (Q.S. 72 Al-Jinn, 22)”.

ASBABUN NUZUL SURAH AL-MUZZAMMIL

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

Imam Bazzar and Imam Tabrani have related a hadith with a weak sanad from Jabir r.a.

Jabir narrated that one day the Quraysh held a meeting at Darun Nudwah and they said: “Give this man (i.e. Muhammad) a name according to the opinion of the people”. Finally some of them said: “He is a magician”. Others said: “He is not a magician”. Still others said: “He is a madman”. But another Jain said: “He is not a madman”. Others say: “He is a sorcerer”. But others say: “He is not a sorcerer”.

Finally the matter reached the Prophet. So he immediately covered himself with his shirt so that his whole body was covered. Then at that very moment the Angel Gabriel came with the revelation of His words:

“O you who are covered …” (Q.S. 73 Al-Muzzammil, 1 onwards) and His words:

“O you who are covered …” (Q.S. 74 Al-Muddassir, 1 and following).

Ibn Abu Hatim has related another hadith through Ibrahim An-Nakha’i in connection with this verse, which says:

“O you who are covered”. (Q.S. 73 Al-Muzzammil, 1)

Ibrahim An-Nakha’i says that the above verse was revealed to the Prophet while he was in Qatifah.

Imam Hakim has narrated a hadith from Siti Aisha r.a. who said that after this verse was revealed, He said:

“O you who are covered (Muhammad), rise (for prayer) in the night, except for a little (of it)”. (Q.S. 73 Al-Muzzammil, 1-2)

The Companions followed in his footsteps for a year, until the soles of their feet were swollen. Then another verse was revealed, which says:

“so recite what is easy (for you) from the Quran”. (Q.S. 73 Al-Muzzammil, 20)

Imam Ibn Jarir At-Tabari has also presented a similar tradition, except that the tradition he presents is through Ibn Abbas r.a. and others.

ASBABUN NUZUL OF SURAH AL-MUDDASSIR

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

Ash-Shaykhain has presented a tradition through Jabir r.a. who has related that the Messenger of Allah (SAW) said: “I have been alone in the Cave of Hira for one month. After I had had enough of staying in it for that long, I went down and rested in a valley. Suddenly a voice called out to me, but I saw no one. Then I raised my face to the sky, and suddenly I saw the angel who had come to me in the Cave of Hira appear. Then I returned home, and immediately said, “Cover me”. So Allah revealed His words:

“O you who are covered, arise and warn!” (Q.S. 74 Al-Muddassir, 1-2).

Imam Tabrani has presented a tradition with a weak chain of transmission through Ibn Abbas r.a. that Al-Walid ibn al-Mugirah invited the people of Quraysh to dine at his house. When they had finished eating, Al-Walid said: “What do you think of that man (i.e. Muhammad)?”

Some of them said that he was a sorcerer. Others said that he was not a sorcerer. Others said that he was a magician. Others said that he was not a magician. Some of them said that he was a poet. Others said that he was not a poet. Some others said that the Qur’an he was speaking was magic that he had learned before.

Finally the news reached the Prophet. So the Prophet SAW. became saddened by it, then he covered his whole body. It was then that Allah revealed His words:

“O you who are covered, arise and warn!” (Q.S. 74 Al-Muddassir, 1-2) up to His words:

“And to fulfill the command of your Lord, be patient”. (Q.S. 74 Al-Muddassir, 7)

Imam Hakim in his sahih book has presented a hadith through Ibn Abbas r.a., that one day Al-Walid ibn al-Mugirah came to the Prophet and the Prophet recited the Qur’an to him. It was as if Al-Walid’s heart melted at the recitation. This was heard by Abu Jahal, so Abu Jahal immediately went to Al-Walid and immediately said to him: “O uncle, verily your people intend to gather wealth or funds for you to give to Muhammad, and verily you have come to Muhammad to offer it”. Al-Walid answered: “Verily the people of Quraysh already know that I am the most wealthy among them”. Abu Jahal said: “Then say in regard to this Muhammad, a word that reaches your people that you truly disbelieve in him and that you hate him”.

Al-Walid answered: “What shall I say? By Allah, none among you knows more about poetry than I do, not about its rajaz and not about its gasidah than I do, nor about the poetry of the jinn. By Allah, what he has said bears not the slightest resemblance to these things. By Allah, there is indeed stunning beauty in what he has said, and indeed what he has said is luminous at the top, and brilliant at the bottom. Verily what he says (i.e. the Qur’ān) is truly high and nothing is higher than it, and verily what he says is truly capable of destroying that which is below it.”

Abu Jahl said: “Your people will certainly not be pleased with you until you have said fabricated things about him”. Al-Walid said: “Then let me think for a moment”. After he had thought, he said: “Yes, this Qur’ān is magic that he learned from others”. So this verse was revealed, saying:

“Let Me act towards the one whom I have created alone”. (Q.S. 74 Al-Muddassir, 11)

The chain of transmission of this Hadīth is qualified as sahih by Imam Bukhari, meaning that it is mentioned in his sahih book.

Imam Ibn Jarir and Imam Ibn Abu Hatim have also reported a similar Hadīth, only this Hadīth was narrated through other channels of transmission.

Imam Ibn Abu Hatim and Imam Baihagi in their book Al-bas have reported a tradition through Al-Barra that a group of Jews asked one of the companions of the Prophet about the caretaker of Hellfire. Then the friend who was asked reported the matter to the Prophet. So at that very moment this verse was revealed, which says:

“Over him are nineteen (guardian angels)”. (Q.S. 74 Al-Muddassir, 30)

Ibn Abu Hatim has also presented another tradition through Ibn Ishag who has related that one day Abu Jahl said: “O people of Quraysh, Muhammad thought that the soldiers of Allah who will punish you in hell are nineteen angels. But you people are far more numerous, so can a hundred men among you stand against one angel among the nineteen guardian angels of Hell?” So Allah revealed His words:

“And We have not made the guardians of Hell but angels …” (Q.S. 74 Al-Muddassir, 31).

Ibn Abu Hatim has also reported a similar hadith, only this time he has reported it through Qatadah who has narrated that it was narrated to us, then Qatadah narrated the same hadith.

Ibn Abu Hatim has also reported it through As-Saddi who narrated that after this verse was revealed, which says:

“Over him are nineteen (guardian angels)”. (Q.S. 74 Al-MuddasSir, 30)

So a man from among the Quraysh known as Abul Ashadd (the mighty one) said: “O people of Quraysh, do not be afraid of the nineteen angels. I will defend you with this right hand of mine against ten angels, and this left hand of mine against the other nine”. So Allah revealed His words:

“And We have not made the guardians of Hell but angels …” (Q.S. 74 Al-Muddassir, 31).

Imam Ibn Munzir has related a hadith through As-Saddi who has narrated that the disbelievers had said: “If Muhammad is true to his words, then let him bring forth a sheet that will be attached to each one of us, on which will be written freedom and safety from the punishment of Hell”. So this verse was revealed, in which He said:

“And every one of them desires that open sheets should be given to him”. (Q.S. 74 Al-Muddassir, 52)

ASBABUN NUZUL OF SURAH AL-QIYAMAH

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

Imam Bukhari has presented a hadith from Ibn Abbas r.a. who has related that the Messenger of Allah (SAW) when a revelation came to him, he immediately moved his tongue with the intention of memorizing it. So Allah SWT. immediately revealed His words:

“Do not move your tongue to (recite) the Quran for the sake of quickly mastering it”. (Q.S. 75 Al-Qiyamah, 16)

Imam Ibn Jarir has presented a hadith through the route of Al-‘Aufi from Ibn ‘Abbas (a).

Ibn ‘Abbas r.a. narrated that after this verse was revealed, He said:

“Over him are nineteen (guardian angels)”. (Q.S. 74 Al-Muddassir, 30)

So Abu Jahl said to the Quraysh: “May your mother lose you (i.e. woe to you), Ibn Abu Kabsyah (Prophet Muhammad SAW) has told you that the guardians of Hellfire are nineteen angels. While you have been known as strong people, so is every ten of you unable to fight one angel among the angels guarding Hellfire?”

So Allah sent down a revelation to the Messenger of Allah (SAW) to go to Abu Jahal and tell him the following verse, which is His word:

Accident be to you (O disbeliever) and accident be to you, then accident be to you (O disbeliever) and accident be to you (Q.S. 74 Al-Qiyamah, 34-35).

Imam Nasai has related a similar tradition through Said ibn Jubayr that he asked Ibn ‘Abbas r.a. about His words which mean:

(Q.S. 75 Al-Qiyamah, 34).

“Is this the Prophet’s own words that came out of his heart, or was he commanded by Allah to say it?” Ibn Abbas r.a. replied: “No, rather he said it himself from his heart, then Allah Almighty revealed it through His revelation”.

ASBABUN NUZUL SURAT AL-INSAN

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

Imam Ibn Munzir has presented a hadith through Ibn Jarir, in connection with His words: “… and the captive” (Q.S. 76 Al-Insan, 8) Ibn Jarir says, the Prophet (SAW) never took captive those who had embraced Islam. Rather, this verse was revealed with regard to the captives of the polytheists who had tortured the believers in the past, then this verse was revealed, and that the Prophet always encouraged the believers to treat them well.

Imam Ibn Munzir has related a hadith through Ikrimah who has narrated that one day Umar ibn Khattab entered the house of the Prophet (PBUH) who was sleeping on a mat made of palm fronds. The mat had actually left a mark on the Prophet’s stomach. This situation made Umar r.a. cry over it.

Then the Prophet asked: “What is it that causes you to cry?” Umar r.a. replied: “I remember the state of Kisra and his kingdom, Hurmuz and his kingdom, the King of Habsyah with his kingdom, while you the messenger of Allah are on a mat of palm fronds”.

The Messenger of Allah (SAW) replied: “Are you not willing that for them is the life of the world, while for us is the life of the hereafter?” Then Allah revealed His words:

“And when you see there (Paradise), surely you will see various kinds of pleasure and a great kingdom”. (Q.S. 76 Al-Insan, 20)

Abdur Razzag, Ibn Jarir, and Ibnul Munzir have related a hadith through Qatadah who had heard a report that one day Abu Jahl said: “Indeed, if I had seen Muhammad praying, I would have stepped on his neck”. So Allah revealed His words:

“And follow not the sinners and the disbelievers among them”. (QS. 76 Al-Insan, 24)

ASBABUN NUZUL SURAT AL-MURSALAT

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

Imam Ibn Munzir has related a hadith through Mujahid in connection with His words:

“And when it is said to them: ‘Bow down!’ But they will not bow”. (Q.S. 77 Al-Mursalat, 48) Qatadah said that this verse was revealed regarding the people of Banu Sagif.

ASBABUN NUZUL SURAH AN-NABA’

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

Imam Ibn Jarir and Imam Ibn Abu Hatim have related a hadith through Al-Hasan who has narrated that after the Prophet (SAW) was appointed as an apostle, the Quraish people some of them asked each other. Then this verse was revealed, which says: “What do they ask each other about? About the great news”. (Q.S. 78 An-Naba?, 1-2)

ASBABUN NUZUL SURAT AN-NAZI’AT

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

Imam Sa’id ibn Mansur has related a hadith through Muhammad ibn Kab r.a. who has narrated that after this verse was revealed, He said:

“Are we really being restored to our former life?” (Q.S. 79 An-Nazi’at, 10) the disbelievers of Guraisy said: “If indeed we shall be brought back to life after death, we shall surely be losers”. Then the next verse was revealed, which says:

“They said: ‘Then it is an adverse return’ (Q.S. 79 An-Nazi’at, 12) Imam Hakim and Imam Ibn Jarir have related a hadith through Siti Aisha r.a. who has narrated that the Messenger of Allah (SAW) was asked about the time of the Day of Resurrection, so this verse was revealed to him, which says:

“The disbelievers ask you (Muhammad) about the Day of Resurrection; when will it be? Who are you to tell the time? To your Lord, return the end (of the time)”. (Q.S. 79 An-Nazi’at, 42-44) Finally, the question was cut off.

Imam Ibn Abu Hatim has presented a hadith through the route of Juwaibir which he received from Ad-Dahhak, sourced from Ibn ‘Abbas r.a.

Ibn ‘Abbas r.a. has narrated that the polytheists of Mecca asked the Prophet saying: “When is the Hour?” This question contained a cynical tone from them addressed to the Prophet. So Allah immediately revealed His words:

“The disbelievers ask you (Muhammad) about the Day of Resurrection, when will it be?” (Q.S. 79 An-Nazi’at, 42 to the end of the Surah) Imam Tabrani and Imam Ibn Jarir have related a hadith through Tariq ibn Shihab who has narrated that the Messenger of Allah (SAW) mentioned the Day of Resurrection a lot, so this verse was revealed, which says:

“Who are you to mention the time? To your Lord is the return of the end”. (Q.S. 79 An

Nazi’at, 43-44) Imam Ibn Abu Hatim has also reported a similar tradition, only this time he reported it through Urwah.

ASBABUN NUZUL OF SURAH ‘ABASA ,

In the name of Allah, the Most Gracious, the Most Merciful, Imam Turmuzi and Imam Hakim have reported a hadith through Siti ‘Aisha r.a. who related the following words of Allah, namely:

“He (Muhammad) became frowning and turned away”. (Q.S. 80 ‘Abasa, 1) was revealed in regard to Abdullah ibn Ummi Maktum who was blind. One day he came to the Messenger of Allah and said: “O Messenger of Allah, give me guidance (to Islam)”. At that time in the presence of the Messenger of Allah there were some men from among the leaders of the polytheists. The Messenger of Allah turned away from Abdullah ibn Ummi Maktum for serving them. Then the Messenger of Allah said: “What do you think, does anything in what I have said open your heart?” The man from the leader of the polytheists replied: “No”. Then this verse was revealed, which reads:

“He (Muhammad) became indignant and turned away because a blind man had come to him”. (Q.S. 80 ‘Abasa, 1-2)

Abu Ya’la has related a similar tradition through Anas r.a.

Imam Ibn Munzir has related a tradition through Ikrimah in connection with His words:

“Perish the people, how great is their disbelief”. (Q.S. 80 ‘Abasa, 17) Ikrimah said that this verse was revealed in connection with Atabah ibn Abu Lahab, when he said: “I disbelieve in the Lord of the stars”.

ASBABUN NUZUL SURAH AT-TAKWIR

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

Imam Ibn Jarir and Imam Ibn Abu Hatim have related a hadith through Sulaiman ibn Musa who said that when this verse was revealed, He said:

“That is, for those of you who want to take the straight path”. (Q.S. 81 At-Takwir, 28) Abu Jahal said: “That is up to ourselves. If we will it, we shall be able to take the straight path, and if we do not will it, we shall not be able to take it”. So Allah revealed another of His words, namely:

“And you cannot will (the path) unless Allah, the Lord of the Worlds, wills it”. (Imam Ibn Abu Hatim has related a similar tradition through the route of Bagiyyah which he received from Amr ibn Muhammad, Amr ibn Muhammad received it from Zayd ibn Aslam, then Zayd ibn Aslam received it from Abu Hurairah r.a..

Imam Ibn Munzir has presented a hadith through the route of Sulaiman and sourced from Al-Gasim ibn Mukhaimirah. The hadith that he relates is the same as the above hadith.

ASBABUN NUZUL OF SURAH AL-INFITAR

In the name of Allah, the Most Gracious, the Most Merciful, Imam Ibn Abu Hatim has reported a hadith through Ikrimah in connection with His words: “O people, what has deceived you (into disobedience)…?” (Q.S. 82 Al-Infitar, 6) Ikrimah said that this verse was revealed regarding the actions of Ubay ibn Khalaf.

ASBABUN NUZUL OF SURAH AL-MUTAFFIFIN

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

Imam Nasai and Imam Ibn Majah have presented a hadith with a valid chain of transmission from Ibn Abbas r.a.

Ibn Abbas r.a. has narrated that when the Prophet (PBUH) came to Medina, the people of Medina were known to be the ones who most often cheated on measures and scales. So Allah revealed His words:

“Great is the misfortune of those who cheat”. (Q.S. 83 Al-Mutaffifin, 1)

After this verse was revealed, they stopped cheating and did good in measuring or weighing things.

ASBABUN NUZUL SURAT AT-TARIQ

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

Imam Ibn Abu Hatim has related a hadith through Ikrimah in connection with His words: “So let man consider what he is made of”. (Q.S. 86 At-Tariq, 5) Ikrimah has related that this verse was revealed in connection with the actions of Abul Ashadi. One day he stood on a bed of tanned leather and said: “O people of Guraisy, whoever among you can displace me from this place, I will give him a reward”. Then he continued saying: “Verily Muhammad thought that the guardians of Hellfire were nineteen angels, ten of whom I am able to serve as your representative, and you should help me to fight the other nine”.

ASBABUN NUZUL SURAT AL-A’LA

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

Imam Tabrani has presented a hadith through Ibn Abbas r.a. who has related that the Prophet SAW. when the Angel Gabriel came with a revelation, then before the Angel Gabriel finished conveying His revelation the Prophet SAW. has started reading it from the beginning for fear of forgetting. So Allah revealed His words: “We will recite (the Quran) to you (Muhammad), so you will not forget”. (Q.S. 87 Al-A’Ia, 6) In the sanad of this hadith is Juwaibir who is known as a very daif or weak narrator.

ASBABUN NUZUL OF SURAH AL-FAJR

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

Imam Ibn Abu Hatim has related a hadith through Buraydah in connection with His words:

“O tranquil soul”. (Q.S. 89 Al-Fajr 27) Buraidah said that this verse was revealed with regard to Hamzah r.a..

Imam Ibn Abu Hatim has also presented another tradition, only this time he has presented it through the route of Juwaibir, from Ad-Dahhak, sourced from Ibn Abbas r.a., Ibn Abbas r.a. has related that the Prophet said:

Who will buy the well of Raumah and use it as fresh drinking water? May Allah forgive him”. Then the well was bought by Usman r.a. The Prophet said to him: “You should make that well a drinking water for everyone”. Usman replied: “Yes, I gave it up for that”. With regard to the matter of Usman, Allah revealed His words:

“O calm soul”. (Q.S. 89 Al-Fajr, 27)

ASBABUN NUZUL SURAT AL-LAIL

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

Imam Ibn Abu Hatim and others have presented a hadith through the route of Al-Hakam ibn Iban which he received from Ikrimah, and Ikrimah received it from Ibn Abbas r.a.

Ibn ‘Abbas r.a. narrated that there was a man who owned a date palm tree, except that one of its stalks extended into the house of a poor man with many children. When the man came to pick the fruit, he climbed up and picked the fruit. As he climbed up and picked, of course some of the dates fell, and the poor man’s children picked them up. The man immediately came down from the date tree and picked up the fallen fruit from the hands of the poor man’s children. When he found the dates in the mouth of one of them, he immediately put his index finger into the child’s mouth with the intention of removing the dates from the child’s mouth.

Then the poor man complained to the Prophet. The Prophet said to him: “Now go away”. Then the Prophet went to the owner of the date palm and said to him: “Give me the stalk of your date palm that dangles into so-and-so’s house, and you will have a date palm tree in Paradise in its place”. The man replied: “Indeed I have been given (the same thing), and indeed I have many date palms, but there is no date palm more enchanting to me and more fruitful than these date palms”.

After that the man went to see another man who had heard the conversation between him and the Prophet Muhammad. Then the other man came to the Messenger of Allah SAW. and said to him: “O Messenger of Allah, will you also give me the offer you made to the man if I take his date tree”. The Prophet replied: “Yes, of course”.

Then the other man went to the owner of the date palms, and they both had many date palms. Then the owner of the dates said to him: “Do you think that Muhammad gave me a date tree in Paradise in exchange for my date tree that extended to so-and-so’s house?” So I answered: “Indeed I too have been given one, only I delight in the fruit it bears, and indeed I have many date palms, but none is more marvelous in fruit than yours. Would you like to sell it?” The owner of the dates replied: “No, unless I am given what I want in return, and I don’t think anyone will accept that”.

The other man said to the owner of the dates: “How much do you want in return?” The owner of the dates replied: “Forty date palms”. The other man said: “Your wish is strange”, and the other man paused in thought. Then he said to the owner of the date palms: “All right, I will give you forty date palms in return, but if you mean it, I ask that this be witnessed by others”. Then the owner of the dates called his people and told them to witness this barter transaction.

Then the other man went to see the Prophet Muhammad. Once there, then he said: “O Messenger of Allah, indeed the date tree has become mine, now I give it to you”. Then the Messenger of Allah SAW. went to see the poor man in his house, then he said to him: “I give the date tree to you and your children”. So Allah revealed His words:

“By the night when it covers (the light of the day) …” (Q.S. 92 Al-Lail, 1 to the end of the surah)

Imam Ibn Kasir has commented that this Hadith is categorized as garib jiddan (very strange).

Imam Hakim has related a tradition through Amir ibn Abdullah ibnuz Zubair which he received from his father who has related that Abu Quhafah said to Abu Bakr: “I see that you have freed many weak slaves. It would have been better if you had freed strong slaves who would have been able to defend and protect you, my son”.

Abu Bakr replied: “O my father, I do so only for the sake of the reward that is with Allah”. Then these verses were revealed regarding Abu Bakr’s attitude, saying:

“As for the one who gives (his wealth in the way of Allah) and fears”. (Q.S. 92 Al-Lail, 5 to the end of the chapter) Imam Ibn Abu Hatim has related a hadith through Urwah, that Abu Bakr As-Siddig freed seven slaves who were all tortured by their masters for believing in Allah. With regard to his attitude, this verse was revealed, which says: “And the pious will be kept away from the Hellfire”. (Q.S 92 Al-Lail, 17 to the end of the Surah) Imam Bazzar has related a hadith through Ibnuz Zubayr who has narrated that this verse, which says: “Whereas no one has given him a favor that he should repay”. (Q.S. 92 Al-Lail, 19 to the end of the Surah). was revealed with regard to the deeds done by Abu Bakr As-Siddig.

ASBABUN NUZUL OF SURAH AD-DUHA

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

Ash-Shaikhain or Imam Bukhari and Imam Muslim, and others besides them, have all related a hadith through Jundab who has narrated that the Prophet (peace be upon him) fell ill, so he did not pray the night prayer for a night or two. Then a woman came to him and said: “O Muhammad, I have no opinion except that I am sure that your devil has left you”. So Allah revealed His words:

“By the time of the dawn, and by the night when it is quiet, your Lord has not forsaken you, nor does He hate you”. (Q.S. 93 Ad-Duha, 1-3)

Imam Sa’id ibn Mansur and Imam Faryabi have presented a tradition through Jundab who has narrated that Archangel Gabriel had not appeared to the Prophet for a long time. So the polytheists said: “Muhammad has been abandoned”. Then the verse was revealed.

Imam Hakim has presented a tradition through Zayd ibn Argam r.a. who has narrated that the Prophet stayed for a few days without any revelation coming to him. So Umm Jamil (wife of Abu Lahab) said: “I have no opinion but that your friend (i.e. Archangel Gabriel) has left you and hates you”. Then Allah revealed His words:

“By the time of dawn”. (Q.S. 93 Ad-Duha 1, and the following verses) Imam Tabrani and Imam Ibn Abu Shibah in their Musnad, as well as Imam al-Wahidi and others, have all presented a tradition with a sanad in which there is a narrator whose identity is still unknown. This hadith was reported through Hafs ibn Masirah Al-Qurashi, and Hafs received it from his mother, whose name was Khaulah. Khaulah was a servant of the Prophet (PBUH): she narrated that a puppy entered the Prophet’s house, and the puppy entered under his bed, and the puppy died there. So the Prophet stayed for four nights without any revelation being revealed to him.

The Prophet said: “O Khaulah, what has happened in the house of the Messenger of Allah, Gabriel has not visited me for a long time”. Then I said to myself, if I had cleaned the house first, it would have been better. Immediately I swept the house, then I bent my body to clean under the bed with a broom, then I took out the dead puppy from under the bed.

When the Prophet (SAW) came, suddenly his body trembled so that the robe he was wearing also trembled. Indeed, when the Prophet (SAW) had a revelation revealed to him, his body was trembling, so Allah revealed His words:

“By the time of dawn”. (Q.S. 93 Ad-Duha, 1) until His words:

“then you will be satisfied”. (Q.S. 93 Ad-Duha, 5).

Al-Hafiz ibn Hajar comments that the story of the delay of Archangel Jibril is due to the presence of puppies. The Hadith about this story is well known, but if it is taken as the Asbabun Nuzul of this verse, then it is garib (strange), even shaz (strange) and is rejected because there is evidence to refute it in the sahih books.

Imam Ibn Jarir has presented a tradition through ‘Abdullah ibn Shaddad that Khadija said to the Prophet (peace be upon him): “I see that none other than your Lord has left you”. Then the verse was revealed.

Imam Ibn Jarir has also presented another hadith through Urwah who has narrated that Archangel Gabriel was late in coming to the Prophet, so the Prophet felt very sad. Then Siti Khadijah said: “Verily, I see that your Lord hates you because of your attitude of grief”, and then the verse was revealed.

The narrators of both traditions are trustworthy and the predicate of both traditions is mursal. Al-Hafiz ibn Hajar comments: “The correct opinion is that each of Umm Jamil and Khadija actually said this. It is just that Umm Jamil said it out of hatred, while Siti Khadijah said it out of sorrow.

Imam Tabrani in his book Al-Ausat has presented a tradition from Ibn Abbas r.a. who said that the Messenger of Allah (SAW) had said: “That which my Ummah will conquer after me has been revealed to me, and I am glad to see it”. So Allah revealed His words:

“And surely the Hereafter is better for you than the world”. (Q.S. 93 Ad-Duha, 4) The sanad of this hadith is hasan or good.

Imam Hakim and Imam Baihagi in their book Ad-Dala’il and Imam Tabrani and others have all presented a hadith through Ibn Abbas r.a. who narrated that the areas to be conquered by the Messenger of Allah (pbuh) were shown to him city by city. So Allah immediately revealed His words:

“And your Lord will surely give you His bounty, then you will be satisfied”. (Q.S. 93 Ad-Duha, 5)

ASBABUN NUZUL SURAH AL-INSYIRAH

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

Ibn Abbas r.a. narrated that this verse was revealed when the polytheists criticized the Muslims for their poverty. Imam Ibn Jarir relates a hadith through Al-Hasan who narrated that when this verse was revealed, He said: “Surely after hardship there is ease”. (Q.S. 94 Al-Inshirah, 6) then the Prophet said: “Cheer up (O believers), there will come ease for you, because one difficulty can never defeat two conveniences”.

ASBABUN NUZUL SURAT AT-TIN

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

Imam Ibn Jarir has related a hadith through the route of Al-Aufi from Ibn Abbas, in connection with His words:

“Then We return him to the lowest place”. (Q.S. 95 At-Tin, 5) Ibn ‘Abbas r.a. has related that those to whom this verse refers were a group of people who were very old at the time of the Prophet. Therefore, they were asked about them when they became senile. So Allah revealed His words explaining forgiveness for them, then He declared that for them the reward of the good deeds they used to do before they became senile.

ASBABUN NUZUL SURAH AL-ALAQ

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

Imam Ibn Munzir has related a hadith through Abu Hurairah r.a. who has narrated that Abu Jahl had said to his companions: “Do you want Muhammad’s face to be smeared with sand in front of you?” They replied: “Yes”. Then Abu Jahl continued saying: “By Lata and Uzza, if I saw him praying, I would surely stomp on his neck and sprinkle sand on his face”. So Allah revealed His words:

“Behold, verily, man has gone beyond the pale”. (Q.S. 96 Al-‘alaq, 6 et seq.) Imam Ibn Jarir has presented a hadith from Ibn Abbas r.a. who narrated that the Messenger of Allah (SAW) was praying when Abu Jahl suddenly came to him and prevented him. So Allah revealed His words:

“What do you think of the one who forbids a servant while he is praying”. (Q.S. 96 Al-‘Alaq, 9-10) up to His words:

“the head of the one who denies and disobeys”. (Q.S. 96 Al’Alag, 16).

Imam Turmuzi has related a hadith, as have other hadith scholars, from Ibn Abbas r.a. who has related that the Prophet was praying when Abu Jahl came to him and said: “Didn’t I prevent and forbid you from doing this (i.e. prayer)?” The Prophet rebuked him and sent him away, but Abu Jahl said: “Surely you know that there is no one in the city of Mecca who has more friends than me”. So Allah SWT. immediately revealed His words:

“So let him call his people (to help him), later We will call the angel Zabaniyah”. (Q.S. 96 Al-Alag, 17-18) Imam Turmuzi commented that this hadith is hasan again sahih.

ASBABUN NUZUL OF SURAH AL-QADR

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

Imam Turmuzi, Imam Hakim, and Imam Ibn Jarir have related a hadith through Al-Hasan ibn Ali who has narrated that the Prophet (PBUH) had a dream that he saw the Umayyads on their pulpit, and it caused him grief. Then this verse was revealed, namely: “Indeed We have given you Al-Kausar”. (Q.S. 108 Al-Kausar, 1) and another verse was revealed, saying:

“Verily, We have revealed it (the Quran) on the night of glory. And do you know what the night of glory is? The night of glory is better than a thousand months”. (Q.S. 97 Al-Gadar, 1-3) That is, a thousand months belonged to the Umayyads after you.

Al-Gasimul Harrani has said: “We calculated (the duration of the Umayyad caliphate) and found out that their caliphate lasted only one thousand months, neither more nor less”.

Imam Turmuzi commented that this hadith is garib or strange. Al-Muzanni and Ibn Kasir have said that the Hadith has the rank of mungkar jiddan or highly disbelieved.

Ibn Abu Hatim and al-Wahidi have presented a tradition through Mujahid who has narrated that the Messenger of Allah (peace be upon him) told about a man from among the Children of Israel: he carried his weapon for a thousand months to fight in the cause of Allah. The Muslims were amazed at this, so Allah SWT. immediately revealed His words:

“Verily We have revealed it (the Qur’an) on the night of glory. And do you know what the night of glory is? The night of glory is better than a thousand months”. (Q.S. 97 Al-Gadar, 1-3) That is, doing righteous deeds on the night of glory is far better and far greater in reward than the reward of a man who bears his weapon for a thousand months in the cause of Allah.

Imam Ibn Jarir has narrated a hadith through Mujahid who said that among the Children of Israel there was a man who prayed every night until the morning, then during the day he fought against the enemies of Allah until the evening. He did this for a thousand months continuously. So Allah revealed His words:

“The night of glory is better than a thousand months”. (Q.S. 97 Al-Gadar, 3)

This means that doing good deeds on the night of Lailatul Qadr is better and more rewarding than the deeds done by one man from the Children of Israel.

ASBABUN NUZUL OF SURAH AZ-ZALZALAH

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

Imam Ibn Abu Hatim has related a hadith through Sa’id ibn Jubayr who said that when this verse was revealed, He said:

“And they give what they like…” (Q.S. 76 Al-Insan, 8) The Muslims at that time were of the opinion that they would not get any reward if they gave anything in small amounts. Others were also of the opinion that they would not be censured for minor sins, such as speaking falsely, looking at other women, swearing, and other similar sinful acts. They said that Allah only promises Hellfire to those who commit major sins. So Allah immediately revealed His words:

“So whoever does even a zarrah’s weight of good, he will see it. And whoever does a Zarrah’s weight of evil, he will see his reward”. (Q.S. 99 Az-Zalzalah, 7-8)

ASBABUN NUZUL SURAT AL-ADIYAT

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

Imam Bazzar, Imam Ibn Abu Hatim, and Imam Hakim have presented a hadith from Ibn Abbas r.a.

Ibn Abbas r.a. has narrated that one day the Messenger of Allah (SAW) sent his cavalry, but after one month had passed there was still no news about the condition of the cavalry. So His words were revealed:

“By the war horse that gallops breathlessly”. (Q.S. 100 Al-‘Adiyat, 1)

ASBABUN NUZUL SURAH AT-TAKASUR

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

Ibn Abu Hatim has narrated a hadith through Ibn Burayd who said that this verse was revealed in connection with two tribes of the Ansar, the Banu Harisah and the Banil Haris, who were both boasting of what they had. One of them said: “Among you are those who are like so-and-so and so-and-so”. The other tribe said the same thing. Finally they said: “Let us all go to the graveyard”, then one of the tribes said: “Among you are those who are like so-and-so and so-and-so”, they said so while gesturing to the grave. Similarly, another tribe said the same thing against its opponent. So Allah revealed His words:

“Boasting has distracted you, until you enter the grave”. (Q.S. 102 At-Takasur, 1-2) Imam Ibn Jarir has narrated a hadith from ‘Ali (a.s.) who said that at the beginning we were in doubt about the punishment of the grave, so this verse was revealed starting from His words:

“Boasting has distracted you”. (Q.S. 102 At-Takasur, 1) to His words:

“and do not do so, and then you will know”. (Q.S. 102 At-Takasur, 4)

ASBABUN NUZUL OF SURAH AL-HUMAZAH

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

Imam Ibn Abu Hatim has related a hadith from Uthman r.a. and Ibn Umar r.a. who both said: “We keep hearing that He said:

“Calamity be to every swearer and backbiter” (Q.S. 104 Al-Humazah, 1) was revealed with regard to the attitude of Ubay ibn Khalaf”.

Imam Ibn Abu Hatim has also related another tradition through As-Saddi who has narrated that the above verse was revealed with regard to Al-Akhnas ibn ShuraiQ.

Imam Ibn Jarir has also reported a tradition through a man from among the people of Raqqah who has narrated that this verse was revealed in connection with Jamil ibn Amir Al-Jumahi.

Imam Ibn Munzir has reported a hadith through Ibn Ishag who has narrated that Umayyah ibn Khalaf when he saw the Messenger of Allah (SAW) cursed at him.

Messenger of Allah (SAW), immediately cursed and reproached him. So Allah revealed His words:

“Accident is for every swearer and detractor” (Q.5S. 104 Al-Humazah, 1 to the end of the Surah).

ASBABUN NUZUL SURAH AI-QURAISY

In the name of Allah, the Most Gracious, the Most Merciful, Imam Hakim and others have presented a hadith from Umm Hani’ bint Abu Talib who related that the Messenger of Allah (SAW) said: “Allah has favored the Quraish with seven things …”, and so on. Then in the Hadith it is mentioned that a Surah was sent down concerning them, in which no one but them is mentioned, beginning with His words: “Because of the custom of the Quraysh…” (Q.S. 106 Quraysh, 1).

ASBABUN NUZUL SURAH AL-MA’UN

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

Imam Ibn Munzir has related a hadith through Tarif ibn Abu Talhah from Ibn Abbas r.a. in connection with His words:

“So it is an accident for those who pray”. (Q.S. 108 Al-Ma’un, 4) Ibn ‘Abbas r.a. has related that this verse was revealed with regard to the hypocrites: because they always show off their prayers in the presence of the believers in a playful manner, when the believers are among them. But in the absence of the believers, they abandon their prayers, nor do they lend their belongings to the believers.

ASBABUN NUZUL OF SURAH AL-KAUSAR

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

Imam Bazzar and others have presented a hadith with a valid chain of transmission through Ibn Abbas r.a. who related that Ka’b ibn Asyraf came to Mecca. The people of Quraysh said to him: “You are their leader, don’t you see this patient man who is cut off by his people (i.e. the Prophet Muhammad), he thinks that he is better than us, whereas we are pilgrims, the owners of Sigayah and Sidanah”. Then Ka’b ibnul Asyraf replied: “You are better than him”. Then this verse was revealed, which says:

“Indeed, those who hate you are the ones who are cut off”. (Q.S. 108 Al-Kausar, 3)

Imam Ibn Abu Shaibah in his book Al-Musannaf and Ibnul Munzir, both have presented a tradition through Ikrimah who has related that when the revelation had been revealed to the Prophet, the people of Quraysh said: “We have decided on Muhammad”. Then this verse was revealed, which says:

“Indeed, those who hate you are the ones who are cut off”. (Q.S. 108 Al-Kausar, 3)

Imam Ibn Abu Hatim has presented a hadith through As-Saddi who has related that the people of Quraysh when a man died of his son, they said that so-and-so was cut off. When the Prophet’s son died, Al-‘As ibn Wa-il said: “Muhammad has been cut off”, then this verse was revealed.

Imam Baihagi in his book Ad-Dala-il has also presented a similar tradition through Muhammad ibn Ali: in the tradition he has presented it is mentioned that the name of the Prophet’s son who died was called Al-Gasim.

Imam Baihaqi has also presented another tradition through Mujahid who has narrated that this verse was revealed with regard to the attitude of Al-‘As ibn Wa-il. This was because he had said: “I hate Muhammad”. .

Imam Tabrani has presented a tradition with a da’if (weak) chain of transmission through Abu Ayyub, who has narrated that when Ibrahim (son of the Prophet Muhammad) died, some of the polytheists walked towards others saying: “Surely the one who brought this new religion has cut off his progeny tonight”. So Allah revealed His words:

“Indeed We have given you Al-Kausar”. (Q.S. 108 Al-Kausar, 1 to the end of the Surah)

Imam Ibn Jarir has related a hadith through Sa’id ibn Jubair in connection with His words:

“So establish prayer for the sake of your Lord, and sacrifice”. (Q.S. 108 Al-Kausar, 2)

Sa’id ibn Jubayr said that the verse was revealed on the day of the Treaty of Hudaibiyah, when the Prophet was visited by Archangel Gabriel who said to him: “Sacrifice and pray”. Then the Prophet stood up to perform the sermon of the Feast Day, then prayed two rak’ahs. After that the Prophet went to the place of his sacrificial camel and slaughtered it. Imam Ibn Jarir has commented that this Hadith is very strange.

Imam Ibn Jarir has also presented another tradition through Shamr ibn Atiyyah who has narrated: “Agabah ibn Abu Mu’it had said that there was no surviving son for the Prophet (peace be upon him); he was the one whose descent was cut off. So Allah revealed this verse in connection with him, namely His words:

‘Those who hate you are the ones who are cut off’. (Q.S. 108 Al-Kausar, 3)”.

Imam Ibn Munzir has presented a tradition through Ibn Juraij who has narrated: “A tradition has reached me that when Ibrahim, the son of the Prophet, died, the people of Quraysh said: Now Muhammad has become an abtar (i.e. cut off from his descendants). Listening to these words the Prophet SAW. mourned, then this verse was revealed, namely His words:

Verily We have given you Al-Kausar’. (Q.S. 108 Al-Kausar, 1) is meant as a condolence to the Prophet SAW.

ASBABUN NUZUL SURAT AL-KAFIRUN

In the name of Allah, the Most Gracious, the Most Merciful, Imam Tabrani and Imam Ibn Abu Hatim have presented a hadith through Ibn Abbas r.a. who has narrated that the people of Guraisy invited the Messenger of Allah (SAW) to abandon his call in exchange that they would give him so much wealth that would make him the richest man in the city of Mecca, and they would marry him to the women he liked. To this the Quraysh said: “All that is for you, O Muhammad, provided you prevent yourself from reviling our gods and do not call them bad names. If you do not, then worship our gods for a year”.

Then the Prophet replied: “Wait until a revelation comes to me from my Lord”. Then Allah revealed His word:

Say: “O disbelievers …!” (Q.S. 109 Al-Kafirin, 1 to the end of the Surah).

Allah also revealed another verse, which is His words:

Say: “Do you tell me to worship other than Allah, O people without knowledge?” (Q.S. 39 Az-Zumar, 64).

Abdur Razzaq has related a hadith through Wahab who has narrated that the people of Quraysh had said to the Prophet: “If you like, you may follow us for a year, and we will follow your religion for a year”. So Allah revealed His word:

Say: “O disbelievers”. (Q.S. 109 Al-Kafirun, 1 to the end of the surah)

Imam Ibn Munzir has reported a similar tradition through Ibn Juraij.

Imam Ibn Abu Hatim has related a tradition through Sa’id ibn Mina who has narrated that Al-Walid ibn al-Mugirah, Al’As ibn Wa-il, Al-Aswad ibn al-Muttalib, and Umayyah ibn Khalaf met the Messenger of Allah and they said: “O Muhammad, come here. Worship what we worship, then we will also worship the God you worship. And let us join together in this matter of ours as a whole”. So Allah revealed His word:

Say: “O disbelievers!” (Q.S. 109 Al-Kafirin, 1)

ASBABUN NUZUL SURAH AN-NASR

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

Imam Abdur Razzag in his book Musannaf has presented a tradition through Mu’ammar, which he received from Az-Zuhri.

Az-Zuhri has narrated that when the Messenger of Allah entered the city of Mecca in the year of victory, the Messenger of Allah sent Khalid ibnul Walid as a warlord. Finally, Khalid ibnul Walid and the troops he led fought against the ranks of the Quraysh in the lowlands of Mecca, so that Allah made the Quraysh troops lose and won the troops of Khalid ibnul Walid. Then the Prophet ordered the Quraysh to lay down their weapons and he forgave them. Finally they entered Islam in droves. And at that very moment Allah revealed His words:

“When the help of Allah and victory come…” (Q.S. 110 An-Nasr, 1 to the end of the surah)

ASBABUN NUZUL SURAH AL-LAHAB

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

Imam Bukhari and others have related a hadith through Ibn Abbas r.a. who has narrated that one day the Prophet (SAW) ascended Safa Hill, then he called out: “O people, gather in the morning”. Then the people of Quraysh gathered around him. The Prophet continued his conversation: “What do you think, if I tell you that the enemy is coming to attack you in the morning, or will attack you in the afternoon, will you believe me?” They replied: “Of course we would believe you”. The Prophet continued: “Verily I am a warner to you in the presence of a harsh punishment”. Then Abu Lahab replied: “Woe to you, is this what you have gathered us for?” So Allah revealed His words: “Perish the two hands of Abu Lahab and surely he will perish”. (Q.S. 111 Al-Lahab, 1 to the end of the chapter) Imam Ibn Jarir has presented a tradition through the route of Israel which he received from Ishag, Ishag received it from a man from among the Hamdan known as Yazid ibn Zaid. It is mentioned that Abu Lahab’s wife once threw a thorn in the middle of the road that the Prophet used to pass through, then these verses were revealed, starting from His words: “Perish the two hands of Abu Lahab …” (Q.S. 111 Al-Lahab, 1) to His words: “And (so was) his wife, the bearer of firewood”. (Q.S. 111 Al-Lahab, 4) Imam Ibn Munzir has also presented a similar tradition except that the tradition he has presented is through Ikrimah.

ASBABUN NUZUL OF SURAH AL-IKHLAS

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

Imam Turmuzi, Imam Hakim, and Imam Ibn Khuzaimah have reported a tradition through the route of Abul Aliyah which he received from Ubay ibn Ka’b, that the polytheists said to the Messenger of Allah (SAW): “Tell us about your Lord”. So Allah revealed His word: Say: “He is Allah, the One and Only” (Q.S. 112 Al-Ikhlas, 1 to the end of the Surah) Imam Tabrani and Imam Ibn Jarir have presented the same tradition

through the tradition narrated by Jabir ibn Abdullah. Thus, it can be concluded that this Surah Al-Ikhlas is a Makkiyyah Surah.

Imam Ibn Abu Hatim has reported through Ibn Abbas that the Jews came to the Prophet: among them were Ka’bb ibn Asyraf and Huyay ibn Akhtab. They said: “O Muhammad, describe to us your Lord who sent you”, so Allah, the Almighty, revealed His words:

Say: “He is Allah, the One.” (Q.S. 112 Al-Ikhlas, 1 to the end of the letter)

Imam Ibn Jarir has also reported the same tradition through Qatadah. Similarly, Imam Ibn Munzir has reported the same tradition through Sa’id ibn Jubair. It can be concluded from this narration that this Surah belongs to the Madaniyyah group of Surahs.

Imam Ibn Jarir has related a tradition through Abul ‘Aliyah who has narrated that he had heard Qatadah narrate a tradition that a group of allies had said to the Prophet: “Describe to us your Lord”. Then Archangel Gabriel came to the Prophet with this letter. These were the polytheists referred to in Ubay’s hadith. Thus, it can be concluded that this surah belongs to the group of Madaniyyah surahs. This is also the meaning implied by the tradition narrated by Ibn ‘Abbas r.a. and the two traditions are not contradictory.

However, Imam Abusy Shaykh in his book Al-Azamah has presented a tradition through the route of Abban which he received from Anas r.a. who has narrated that the Jews of Khaibar came to the Prophet and said: “O Abul Gasim (the nickname of Prophet Muhammad) Allah has created the angels from the nur (light) of Al-Hijab, Prophet Adam from black mud that was given shape, the devil from a flame of fire, the sky from smoke, and the earth from the foam of water. So tell us about your Lord”.

The Prophet did not answer them. Then the Angel Gabriel came with this letter, which is His words:

Say: “He is Allah, the One and Only”. (Q.S. 112 Al-Ikhlas, 1 to the end of the surah)

ASBABUN NUZUL SURAT MU’AWWIZATAIN

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

Imam Baihagi in his book Dalailun Nubuwwah has presented a hadith through the route of Al-Kalbi which he received from Abu Saleh, Abu Saleh received it from Ibn ‘Abbas r.a..

Ibn Abbas r.a. has narrated that the Messenger of Allah (SAW) became very ill and two angels came to see him. One of them sat next to his head, while the other was next to his feet. The angel who was next to his feet said to the angel who was next to his head: “What do you see?” The angel next to his head replied: “Tabb”. The angel at his feet asked: “What is tabb?” He answered: “Magic”. The angel at his feet asked: “Who bewitched him?” He answered: “Lubaid al-A’sam, the Jew”.

The angel at his feet asked: “Where is the magic kept?” The angel at his head answered: “In the well of so-and-so’s family; it lies under a large stone, wrapped up”. Then they both went to the well, drained the water and removed the large stone, then they took the bundle and burned it.

And at dawn, which is the morning of that night, the Messenger of Allah (SAW) sent Ammar ibnu Yasir and some other people to take the bundle of magic. Then they went to the well. Arriving there, they suddenly saw the well water as if it were blood red.

Then they drained the well water, then lifted the large stone in it, then took out the bundle of magic, then immediately burned it. It turned out that in the bundle there was a rope on which there were eleven gussets or ties.

Then these two surahs were revealed to the Messenger of Allah (SAW): every time he recited one verse of the two surahs, one of the ties was released. The first of the two suras begins with His words:

Say: “I seek refuge in the Lord of the dawn.” (Q.S. 113 Al-Falaq, 1) – and the second surah begins with His words.

and the second surah begins with His words: Say: “I seek refuge in the Lord of man …” (Q.S. 114 AnNas, 1) The origin of this hadith has a shahid in the sahih books, only, without mentioning the descent of the two surahs, but the descent of the two surahs has another shahid that strengthens the asbabun nuzul of the two surahs.

Imam Abu Na’im in his book Ad-Dala-il has presented a tradition through the route of Abu Ja’far Ar-Razi which he had received from Rabbi’ ibn Anas, then Rabbi’ had also received it from Anas ibn Malik r.a.

Anas ibnu Malik r.a. has narrated that a Jew did something against the Messenger of Allah. So because of this the Messenger of Allah SAW. experienced severe pain. When the Companions came to visit him, they thought that it was just due to ordinary illness. Then came the Angel Gabriel with these two surahs: Archangel Gabriel immediately treated him by reciting the two surahs. Then the Messenger of Allah (SAW) went out to meet his companions in a healthy and refreshed state.

This discussion is the end of this book: and all praise is due to Allah who has given His guidance for the completion of this book. And may His salutations and peace be upon our lord, the Prophet Muhammad, the messenger of Allah: to him be our respect and salutations.