Hammim b. Munabbih reported: This is what Abu Huraira
reported to us from Allah's Messenger (may peace be upon
him) and in this connection he narrated some of the
ahadith and Allah's Messenger (may peace be upon him)
said: It was said to people of Israel: Enter this land
saying Hitta (Remove Thou from us the burden of our sins),
whereupon We would forgive you your sins, but they twisted
(this statement) and entered the gate dragging upon their
breech and said: The" grain in the ear."
Anas b. Malik reported that Allah, the Exalted and
Glorious, sent revelation to Allah's Messenger (may peace
be upon him) just before his death in quick succession
until he left for his heavenly home, and the day when he
died, he received the revelation profusely.
Tariq b. Shihab reported that a Jew said to'Umar: You
recite a verse which, if it had been revealed in relation
to us, we would have taken that day as the day of
rejoicing. Thereupon 'Umar said: I know where it was
revealed and on the day when it was revealed and where
Allah's Messenger (may peace be upon him) had been at that
time when it was revealed. It was revealed on the day of 'Arafa
(ninth of Dhu'l Hijjah) and Allah's Messenger (may peace
be upon him) had been staying in 'Arafat. Sufyan said: I
doubt, whether it was Friday or not (and the verse
referred to) is this:" Today I have perfected your
religion for you and completed My favours upon you" (v.
4).
Tariq b. Shihab reported that a Jew said to 'Umar: If
this verse were revealed in relation to the Jews (i. e."
This day I have perfected your religion for you and have
completed My favours for you and have chosen for you
al-Islam as religion" ) we would have taken the day of
rejoicing on which this verse was revealed. Thereupon 'Umar
said: I know the day on which it was revealed and the hour
when it was revealed and where Allah's Messenger (may
peace be upon him) had been when it was revealed. It was
revealed on the night of Friday and we were in 'Arafat
with Alleh's Messenger (may peace be upon him) at that
time.
Tariq b. Shihab reported that a Jew came to 'Umar and
said: Commander of the Faithful, there is a verse in your
Book, which you recite. Had it been revealed in connection
with the Jews, we would have taken it as the day of
rejoicing. Thereupon he said: Which verse do you mean? He
replied:" This day I have perfected your religion for you
and I have completed My favours upon you and I have chosen
al-Islam as religion for you." Umar said, I know the day
when it was revealed and the place where it was revealed.
It was revealed to Allah's Messenger (may peace be upon
him) at 'Arafat on Friday.
'Urwa b. Zubair reported that he asked 'A'isha about
the words of Allah:" If you fear that you will not be able
to maintain equity amongst the orphan girls, then marry
(those) you like from amongst the women two, three or
four." She said: O, the son of my sister, the orphan girl
is one who is under the patronage of her guardian and she
shares with him in his property and her property and
beauty fascinate him and her guardian makes up his mind to
marry her without giving her due share of the wedding
money and is not prepared (to pay so much amount) which
anyone else is prepared to pay and so Allah has forbidden
to marry these girls but in case when equity is observed
as regards the wedding money and they are prepared to pay
them the full amount of the wedding money and Allah
commanded to marry other women besides them according to
the liking of their heart. 'Urwa reported that 'A'isha
said that people began to seek verdict from Allah's
Messenger (may peace be upon him) after the revelation of
this verse about them (orphan girls) and Allah, the
Exalted and Glorious, revealed this verse:" They asked
thee verdict about women; say: Allah gives verdict to you
in regard to them and what is recited to you in the Book
about orphan woman, whom you give not what is ordained for
them while you like to marry them" (iv. 126). She said:
The wording of Allah" what is recited to you" in the Book
means the first verse, i. e." if you fear that you may not
be able to observe equity in case of an orphan woman,
marry what you like in case of woman" (iv. 3). 'A'isha
said: (And as for this verse [iv. 126], i. e. and you
intend" to marry one of them from amongst the orphan
girls" it pertains to one who is in charge (of orphans)
having small amount of wealth and less beauty and they
have been forbidden that they should marry what they like
of her wealth and beauty out of the orphan girls, but with
equity, because of their disliking for them.
'Urwa reported that he asked 'A'isha about the words of
Allah:" If you fear that you will not be able to observe
equity in case of orphan girls" ; the rest of the hadith
is the same but with a slight variation of wording.
'A'isha said that as for the words of Allah:" If you
fear that you would not be able to observe equity in case
of orphan girls)," it was revealed in reference to a
person who had an orphan girl (as his ward) and he was her
guardian, and her heir, and she possessed property, but
there was none to contend on her behalf except her ownself.
And he (her guardian) did not give her in marriage because
of her property and he tortured her and ill-treated her,
it was in relation to her that (Allah said: )" If you fear
that you would not be able to observe equity in case of
orphan girls, then marry whom you like among women," i. e.
whatever I have made lawful for you and leave her whom you
are putting to torture.
'A'isha said in connection with His words (those of
Allah):" What is recited to you in the Book about orphan
women whom you give not what is ordained for them, while
you like to marry them," these were revealed in connection
with an orphan girl who was in the charge of the person
and she shared with him in his property and he was
reluctant to marry her himself and was also unwilling to
marry her to someone else (fearing) that (that person)
would share in his property (as the husband of that girl),
preventing her to marry, neither marrying her himself nor
marrying her to another person.
Hisham reported that 'A'isha said in connection with
the words of Allah:" They ask thee the religious verdict
about women, say: Allah gives you the verdict about them"
(iv. 126), that these relate to an orphan girl who is in
charge of the person and she shares with him in his
property (as a heir) even in the date-palm trees and he is
reluctant to give her hand in marriage to any other person
lest he (her husband) should partake of his property, and
thus keep her in a lingering state.
Hisham reported on the authority of his father that 'A'isha
said in connection with His (Allah's) words:" And whoever
is poor let him take reasonably (out of it)" that it was
revealed in connection with the custodian of the property
of an orphan, who is in charge of her and looks after her;
In case he is poor, he is allowed to eat out of that.
'A'isha reported in connection with the words of Allah,
the Exalted:" He who is rich should abstain, and he who is
poor may reasonably eat (out of it)" that this was
revealed in relation to the guardian of an orphan who is
poor; he may get out of that what is reasonable keeping in
view his own status of solvency.
'A'isha reported that these words of Allah:" When they
came upon you from above you and from below you and when
the eyes turned dull and the hearts rose up to the
throats" (xxxiii. 10) pertain to the day of Ditch.
'A'isha said in connection with the verse:" And if a
woman has reason to fear ill-treatment from her husband or
that he might turn away from her" (iv. 128) that it was
revealed in case of a woman who had long association with
a person (as his wife) and now he intends to divorce her
and she says: Do not divorce me, but retain me (as wife in
your house) and you are permitted to live with another
wife. It is in this context that this verse was revealed.
'A'isha said in connection with these words of Allah,
the Exalted and Glorious:" And if a woman has reason to
fear ill-treatment from her husband or that he might turn
away from her" that it was revealed in case of a woman who
lived with a person and perhaps he does not want to
prolong (his relationship with her) whereas she has had
sexual relationship with him (and as a result thereof) she
got a child from him and she does not like that she should
be divorced, so she says to him: I permit you to live with
the other wife.
'Urwa reported on the authority of his father that 'A'isha
said to him: O, the son of my sister, the Muslims were
commanded to seek forgiveness for the Companions of
Allah's Apostle (may peace be upon him) but they reviled
him.
Sa'id b. Jubair reported: The inhabitants of Kufa
differed in regard to this verse:" But whoever slays
another believer intentionally, his requital shall be
Hell" (iv. 92), so I went to Ibn 'Abbas and asked him
about it, whereupon he said: This has been revealed and
nothing abrogated it.
Sa'id b. Jubair reported: 'Abd al Rahman b. Abzi
commanded me that I should ask Ibn 'Abbas about these two
verses:" He who slays a believer intentionally his
requital shall be Hell where he would abide for ever" (iv.
92). So, I asked him and he said: Nothing has abrogated
it. And as for this verse:" And they who call not upon
another god with Allah and slay not the soul which Allah
has forbidden, except in the cause of justice" (xxv. 68),
he (Ibn Abbas) said: This has been revealed in regard to
the polytheists."
Ibn 'Abbas said: This verse was revealed in Mecca:" And
they who call not upon another god with Allah and slay not
the soul which Allah has forbidden except in the cause of
justice" up to the word Muhdana (abased). Thereupon the
polytheists said: Islam is of no avail to us for we have
made peer with Allah and we killed the soul which Allah
had forbidden to do and we committed debauchery, and it
was (on this occasion) that Allah, the Exalted and
Glorious, revealed this verse:" Except him who repents and
believes and does good deeds" up to the end Ibn 'Abbis
says: He who enters the fold of Islam and understands its
command and then kills the soul there is no repentance for
him.
Sa'id b. Jubair reported: I said to Ibn Abbas: Will the
repentance of that person be accepted who kills a believer
intentionally? He said: No. I recited to him this verse of
Sura al-Furqan (xix.):" And those who call not upon
another god with Allah and slay not the soul which Allah
has forbidden except in the cause of justice" to the end
of the verse. He said: This is a Meccan verse which has
been abrogated by a verse revealed at Medina:" He who
slays a believer intentionally, for him is the requital of
Hell-Fire where he would abide for ever," and in the
narration of Ibn Hisham (the words are): I recited to him
this verse of Sura al-Furqan:" Except one who made
repentance."
Ubaidullah b. 'Abdullah b. 'Utba reported: Ibn Abbas
said to me: Do you know-and in the words of Harun (another
narrator): Are you aware of-the last Sura which was
revealed in the Qur'an as a whole? I said: Yes," When came
the help from Allah and the victory" (cx.). Thereupon, he
said: You have told the truth. And in the narration of Abu
Shaiba (the words are): Do you know the Sura? And he did
not mention the words" the last one".
Ibn Abbas reported that some Muslims met a person with
a small flock of sheep. He said: As-Salam-o-'Alaikum. They
caught hold of him and killed him and took possession of
his flock. Then this verse was revealed:" He who meets you
and extends you salutations, don't say: You are not a
Muslim" (iv. 94). Ibn 'Abbas, however, recited the word
as-Salam instead of" as-Salam".
Bara' reported: When the Ansar performed the
Pilgrimage, they did not enter their houses but from
behind. A person from the Ansar came and he began to enter
from his door but it was said to him (why he was doing
something in contravention to the common practice of
coming to the houses from behind). Then this verse was
revealed." Piety is not that you come to the doors from
behind" (ii. 189).
Chapter 2: PERTAINING TO THE VERSE: 'HAS NOT THE
TIME YET COME FOR THE BELIEVERS THAT THEIR HEARTS SHOULD BE
HUMBLE FOR THE REMEMBRANCE OF ALLAH?" (lvii. 16)
Ibn Mas'ud said: Since our acceptance of Islam and the
revelation of this verse in which Allah has shown
annoyance to us:" Has not the time yet come for the
believers that their hearts should be humble for the
remembrance of Allah?" (lvii. 16), there was a gap of four
years.
Chapter 3: PERTAINING TO THE WORDS OF ALLAH:"
ADORN YOURSELF AT EVERY PLACE OF WORSHIP" (vii. 31)
Ibn Abbas reported: During the pre-Islamic days women
circumambulated the Ka'ba nakedly, and said: Who would
provide cloth to cover the one who is circumambulating the
Ka'ba so that she would cover her private parts? And then
she would say: Today will be exposed the whole or the part
and what is exposed I shall not make it lawful. It was in
this connection that the verse was revealed:" Adorn
yourself at every place of worship" (vii. 31).
Chapter 4: COMPEL NOT YOUR SLAVE-GIRLS TO
PROSTITUTION
Jabir reported that 'Abdullah b. Ubayy b. Salul used to
say to his slave-girl: Go and fetch something for us by
committing prostitution. It was in this connection that
Allah, the Exalted and Glorious, revealed this verse:" And
compel not your slave-girls to prostitution when they
desire to keep chaste in order to seek the frail goods of
this world's life, and whoever compels them, then surely
after their compulsion Allah is Forgiving, Merciful"
(xxiv. 33).
Jabir reported that 'Abdullah b. Ubayy b. Salul had two
slave-girls; one was called Musaika and the other one was
called Umaima and he compelled them to prostitution (for
which'Abdullah b. Ubayy b. Salul compelled them). They
made a complaint about this to Allah's Messenger (may
peace be upon him) and it was upon this that this verse
was revealed:" And compel not your slave-girls to
prostitute" up to the words:" Allah is Forgiving,
Merciful."
Chapter 5: PERTAINING TO THE WORDS OF ALLAH:"
THOSE WHOM THEY CALL UPON, THEMSELVES SEEK THE MEANS OF
ACCESS TO THEIR LORD" (xvii. 57)
Abdullah b. Mas'ud reported in connection with the
words of Allah, the Exalted and Glorious:" Those to whom
they call upon, themselves seek the means or access to
their Lord as to whoever of them becomes nearest" (xvii.
57) that it related to a party of Jinn who were being
worshipped and they embraced Islam but those who
worshipped them kept on worshipping them (though the Jinn
whom the misguided people worshipped had become Muslims).
It was then that this verse was revealed.
Abdullah b. Mas'ud reported in connection with the
verse:" Those whom they call upon, themselves seek the
means of access to their Lord," that it related to a group
of people who worshipped a party amongst the Jinn. The
group from amongst the Jinn embraced Islam, but the people
kept worshipping them as they did before, and it was (on
this occasion) that the verse was revealed:" Those whom
they call upon, themselves seek the means of access to
their Lord." This hadith has been narrated on the
authority of Sulaimin with the same chain of transmitters.
Abdullah b. Mas'ud said in connection with the verse:"
Those whom they call upon, themselves seek the means of
access to their Lord," that that verse was revealed in
connection with a party of Arabs who used to worship a
group amnogst the jinn; the jinn embraced Islam but the
people kept worshipping them without being conscious of
it. Then this verse was revealed:" Those whom they call
upon, themselves seek the means of access to their Lord."
Chapter 6: PERTAINING TO SURAS TAUBA, AL-ANFAL
AND HASHR
Sa'id b. Jubair reported: I said to Ibn 'Abbas about
Sura Tauba, whereupon he said: As for Sura Tauba, it is
meant to humiliate (the non-believers and the hypocrites).
There is constantly revealed in it (the pronoun) minhum
(of them) and minhom (of them, i. e. such is the condition
of some of them) till they (the Muslims) thought that none
would be left unmentioned out of them who would not be
blamed (for one fault or the other). I again said: What
about Sura Anfal? He said: It pertains to the Battle of
Badr. I again asked him about Sura al-Hashr. He said: It
was revealed in connection with (the tribe) of Banu Nadir.
Ibn 'Umar reported that Umar delivered a sermon on the
pulpit of Allah's Messenger (may peace be upon him) and he
praised Allah and lauded Him and then said: Now coming to
the point. Behold I when the command pertaining to the
prohibition of wine was revealed, it was prepared from
five things: from wheat, barley, date, grape, honey; and
wine is that which clouds the intellect; and O people, I
wish Allah's Messenger (may peace be upon him) could have
explained to us in (more) detail the laws pertaining to
the inheritance of the grandfather, about one who dies
leaving no issue, and some of the problems pertaining to
interest.
Ibn 'Umar reported: I heard 'Umar b. Khattab delivering
sermon on the pulpit ol Allah's messenger (may peace be
upon him) and saying': Now, coming to the point, O people,
there was revealed (the command pertaining to the
prohibition of wine) and it was prepared (at that time)
out of five things: grape, date, honey, wheat, barley, and
wine is that which clouds the intellect, and, O people, I
wish Allah's Messenger (may peace be upon him) had
explained to us in greater detail three things: the
inheritance of the grandfather, of one who dies without
leaving any issue, and some of the problems of interest.
Abu Dharr took an oath that this verse:" These two
adversaries who dispute about their Lord" (xxii. 19) was
revealed in connection with those who on the Day of Badr
came out (of rows to fight against the non-believers and
they were) Hamza, 'Ali, 'Ubaida b. Harith (from the side
of the Muslims) and 'Utba and Shaiba, both of them the
sons of Rabi'a and Walid b. 'Utba (from the side of the
non-believers of Mecca).