The Happiest Person Who Will Gain The Prophet’s Intercession On The Day of Judgement

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abu Hurairah [radiyallaahu anhu] narrated that he said, “O Allaah’s Messenger! Who will be the happiest person, who will gain your intercession on the Day of Resurrertion?” Allaah’s Messenger [sallal laahu alayhi wasallam] said, “O Abu Hurairah! I have thought that none will ask me about it before you as I know your eagerness to [learn] the Hadeeth. The happiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from [the bottom of] his heart ‘Laa ilaaha illallaah’ [none has the right to be worshipped except Allaah]

Saheeh Al-Bukhaari. Hadeeth Number 99

Some Masaa’il From Thus Hadeeth

[1] Eagerness to listen to the narration of Hadeeth

[2] Seeking to listen to narration of Hadeeth and asking about it.

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Source: Ar’ba’oonah Hadeethaa Fee Uloomil Hadeeth’ page 29.

By Shaikh Muhummad Baazmool

[Hafidhahullaah]

[9] Series: Ahaadeeth Related to Uloom Al-Qur’aan -[The Messenger’s Supplication For Ibn Abbaas]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ibn Abbaas narrated: Allaah’s Messenger [sallallaahu alayhi wasallam] placed his hand on my shoulder and said, “O Allaah! Grant him understanding in religion and teach him the interpretation of the Qur’aan.”

Musnad Ahmad 2397

Few Masaa’il Derived From This Hadeeth

[Proof regarding]:

[1] Ibn Abbaas’s [radiyallaahu anhu] knowledge in the subject matter of Tafseer of the Qur’aan.

[2] The different levels of the Mufassireen.

[3] Explanation of the Great Qur’aan by the Sahaabah.

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Source: Arba’oona Hadeethaa Fee Uloomil Qur’aan. page 121 By Shaikh Muhammad Baazmool [hafidhahullaah Slightly paraphrased]

The Great Virtue of Busying Oneself In Worship During Times of Fitan And Returning To The Upright Scholars of The Ummah

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Maqil Bin Yasaar [radiyallaahu-anhu] narrated that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said: ”Worship during Al-Harj is like emigrating to me.” [Ref 1]

Imaam An-Nawawi [rahimahullaah] said:

The intent behind [the word] ‘Harj’ in this Hadeeth is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, dissarry  etc]. And the reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except [some or few] individuals. [Ref 2]

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

The intent behind [the word] Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. That is because many people are diverted from worship due to this state of confusion [chaos, disarray etc]. Also killing and blood shed occurs during this state of affairs. Allaah’s Messenger [sallal laahu alayhi wasallam] urges a person to engage in worship during the time of fitan, because the majority of the people are diverted from worship. The one who busies himself with worship [during this time] is like one who has migrated to Allaah’s Messenger [sallal laahu alayhiwasallam]. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allaah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ  – And keep away from the idols][Al-Muddathir’ Aayah 5]

The One who engages in worship during times of fitan and it does not divert him from worship, he has the reward of one who migrated to Allaah’s Messenger [sallal laahu alayhi wasallam], because a Muhaajir [emigrant] leaves his country and flees to Allaah’s Messenger sallal laahu alayhi wasallam] in order to safeguard his religion, and took place in the early Islamic era – during the era of the Messenger [sallallaahu alayhi wasallam]. So, the word Hijrah [miration] in the Islamic legislation means to leave the land of kufr and settle in the land of Imaan in order to safeguard one’s religion.

The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship, then indeed he has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allaah’s Messenger [sallal laahu alayhi wasallam] said: A [true] Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allaah has forbidden. [Ref A]

Therefore, he is a Muhaajir because he abandons what Allaah has forbidden and fulfils what Allaah has commanded. This Hadeeth urges [exhorts] a person to engage in worship during times of fitna, because Fitna diverts people from worship except the one whom Allaah blesses with the ability to abandon Fitna and engages in worship.

However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. That is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihaad [striving in the path of Allaah] and Inkaarul Munkar [i.e. the virtuous act of rejecting evil].  [Ref 3]

 

Who to Return to During Times of Fitan

Allaah [The Most High] said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.'[4:83]

Imaam Ibn Katheer (rahimahullaah) said: ”In this ayah (there) is a rebuke against the one who rushes towards affairs and then gives news about it before verifying it – circulates and spreads it -and perhaps there is no credibility in it.”

Therefore, this ayah obligates verification and clarification when (news) is heard, as Ibn katheer (rahimahullaah) mentioned. It rebukes the one who hastens in transmitting and spreading (news) before verifying its credibility.

This ayah (also) guides to another affair and that is (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, for there is no benefit in transmitting it to the common people; rather what is of benefit is that it is transmitted to the people in authority because they are those with a sound understanding of the affairs and the benefits that are extracted from them. They are the ones with the ability to avert the harmful affairs.

Ibn Katheer then mentioned a number of narrations about being careful about hastiness and lack of verifying news- and from them is a narration by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ‘’It is enough for a man to prove himself a liar when he goes on narrating whatever he hears’’.

And Mugheerah bin Shubah (radiyallaahu-anhu) said, ‘’The Messenger of Allaah (sallal-laahu-alayhi-wasallam) forbade Qeel Wal Qaal (i.e. so and so said)’’.  Ibn Katheer (rahimahullaah) said, ‘’It is the one who narrates a great deal of that which the people say without verification, contemplation and clarification’’.

Then Ibn Katheer (rahimahullaah) stated:

The hadith of Umar (radiyallaahu-anhu) collected by Bukhaari and Muslim should be mentioned here; when Umar was told that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) divorced his wives, he left his house and entered the mosque, where he found the people talking about it; so he could not endure waiting and ask for the permission of the Prophet (sallal-laahu-alayhi-wasallam) to speak to him; then Umar asked the Prophet, saying, ‘‘Have you divorced your women?’’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So Umar said, I said ‘Allaahu Akbar……’

And in the narration collected by Imaam Muslim, Umar said, I asked, ‘Have you divorced them?’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So I stood by the door of the mosque and shouted with a loud voice, saying, ‘The Messenger of Allaah did not divorce his wives’.  Then the ayah (i.e. Ayah 83, Surah Nisaa) was revealed.  Umar said, ‘I investigated this affair properly’ (i.e. whether the Prophet did divorce his wives).

Imaam As-Sadi [rahimahullaah] said about this Aayaah [i.e. An-Nisaa 83]: This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them- that they should verify the [news of that affair] and not to be hasty in spreading it; rather they should refer it back to the Messenger [sallal-laahu-alayhi-wasallam] and to those in authority- the people of sound opinions, the people of knowledge; those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and that which is in opposition to it [i.e. the scholars].  So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news.  That is why Allaah stated:

وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

‘’If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)’’- Meaning: They would have derived from it [the proper cause of action] through contemplation and through their correct opinions and rightly guided sciences.

Therefore, in this there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].

[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: by way granting you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬  – you would have followed Shaitan (Satan), save a few of you]. [Ref 4]

Shaikh Ubaid Bin Abdillaah Al-Jaabiriy [may Allaah preserve him] says:

When the people of virtue and righteousness were faced with an adversity and an intricate affair, they would go to the Senior People of knowledge to ask them and seek a Jawaab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’aan and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imaams of the Taabi’een and then –after them- the people of knowledge, virtue, religion and Eemaan. And how beautiful is what Ibn Mas’ood said: The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [sallal-laahu-alayhi-wasallam] and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [Ref 5]


[Ref 1: Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]

[Ref 2: Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]

[Ref A: Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]

Ref 3: https://safeshare.tv/my/add/safeview?url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DhXhxZQONPlc

[Ref 4: Al-Fitnah Wa Mawqiful Muslim Minhaa’ 78-83 by Shaikh Muhammad Aqeel. Abridged and slightly paraphrased]

[Ref 5: An Excerpt from:  الطيب الجني على شرح السنة للإمام المزني – page 19. slightly paraphrased]

Sins and Disobedience – [Negligence Vs Misconceptions]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Ibnul Qayyim [rahimahullaah] said:

Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. It is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’ And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is inevitable that his wolf will prey on him.

He is protected by Allaah through Taqwaah. Taqwaah is a shield and shelter from Allaah between the person and his wolf; just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle]  that are distanced and far away from the shepherd.

The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Ref 1]

Sins and Disobedience Is Some Present In All Nations

Imaam Ibnul Qayyim [rahimahullaah] said:

Firstly: Sin and disobedience is something common in all the nations.  It is something that has not cease to exist in the world amongst the Children of Aadam regardless of their different social classes- [be it] the common people, the ignorant ones, those who choose to abstain from the lawful pleasures of the worldly life which one can do without, those desirous of it, the leaders and those under their rule.  This affair of [sin and disobedience] is not something specific to this Ummah of Muhammad, such that [the Ummah] and its Prophet are [singled out] with rebuked as a result of that.

Sin and disobedience does not negate belief in the Messengers, because it possible for sin and disobedience to exist alongside belief in the Messengers.  And although disobedience diminishes the perfection and completeness of belief in the Messengers, however it does not negate it.

Secondly: Sins are wiped away through sincere repentance.  Allaah forgives the slave when he turns repentant to Him (Glorified Be), even if his sins fill the heavens and are of a great number.  Allaah said:

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

”Say: “O ‘Ibaadee (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful’ [39:53]

This is the right of the one who repents because repentance wipes away the sin after it (was committed). Therefore, the one who repents from a sin is like one without that sin.

 And Tawheed wipes away sins, as (mentioned) in the Hadeeth Al-Qudsiy: ‘O Son of Adam, if you were to meet Me with enough sins to fill the earth, then met Me, not associating anything with Me (in worship), I shall meet you with its equivalent in forgiveness.’

Therefore, strong Tawheed wipes away the sins of the Muslims; but if punished for their sins, they will be removed from the fire as a result of their belief in Tawheed.

As for the people of shirk and the disbelievers, their good deeds are nullified as result of the disbelief and shirk they are upon.  They will neither meet their Lord with good deeds in order to obtain safety nor will they be forgiven any of their sins.

Allaah (Glorified Be He) said:

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ

‘Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases’ 4:48

Allaah (The Most High) said:

وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا

‘And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.’ [25:23] [Ref 2]


[Ref 1:  (Ad-Daa’u Wad-Dawaa’u’ page 119-120). Abridged and slightly paraphrased]
[Ref 2: Source: Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’pg:123-124]

[8] Series: Ahaadeeth Related to Uloom Al-Qur’aan – [Hadeeth Narrated By Abu Dhar Regarding The Fact That The Messenger Clarified All Affairs Needed By The Ummah Until The Day of Judgement]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abu Dharr [radiyallaahu anhu] said: “Allaah’s Messenger [sallallaahu alayhi wasallam] did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it.
[Reported by Imaam Ahmad in Al-Musnad 21439 & it is a Hasan Hadeeth]

 

Few Masaa’il Derived From This Hadeeth

[1] Indeed, the Messenger [sallal laahu alayhi wasallam] clarified everything that the Sahaabah needed in relation to knowledge of that which is going to take place in future. Al-Mugheerah Ibn Shu’bah [radiyallaahu anhu] said: “Allaah’s Messenger [sallal laahu alayhi wasallam] stood amongst us for a long time and then informed us about what will take place in his Ummah until the Day of Judgement. Some of us remembered it, and some of us forgot it.
[Report Imaam Ahmad in Al-Musnad 18224 & it is Saheeh Li- Ghayrihee]

 

[2] The Messenger [sallal laahu alayhi wasallam] clarified everything that was unknown to the Sahaabah regarding the meanings of the [Aayaat of the] Qur’aan.

 

[3] The different levels of the Sahaabah in relation to their knowledge of the Messenger’s [sallal laahu alayhi wasallam] Ahaadeeth.

 

[4] Knowledge regarding the different levels of the Mufassireen.

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Source: Arba’oona Hadeethaa Fee Uloomil Qur’aan’ page 97. By Shaikh Muhammad Baazmool [hafidhahullaah]

[7] Series: Ahaadeeth Related to Uloom Al-Qur’aan – [The Last Soorah That Was Revealed In Full]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ubaydullaah bin Abdullaah bin Utbah said: “Ibn Abbaas [radiyallaahu anhumaa] said to me: ‘Do you know the last Soorah of the Qur’aan to be revealed in full?’ I said: ‘Yes’; “When there comes the Help of Allaah and the Conquest.”[Surah An-Nasr]. He said: ‘You are right.'” And in another narration, [Ibn Abbaas said]: “Do you know which Soorah,” but did not say “the last Soorah.”
[Saheeh Muslim 3034]

Few Masaa’il From This Hadeeth

[1] Knowledge about revelation of the last sections [or parts] of the Qur’aan.

[2] Knowledge about that which was revealed completely as one Soorah.

[3] Knowledge about a particular Soorah.

[4] Ibn Abbaas’s [radiyallaahu humaa] knowledge regarding the noble Qur’aan.

[5] With regards to revelation of the Qur’aan, some was revealed between three and seven Aayaat, some in a number of Aayaat, and some revealed completely such as Surah An-Nasr.

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Arba’oona Hadeethaa Fee Uloomil Qur’aan. pages 104 -105. By Shaikh Muhammad Baazmool [hafidhahullaah]

 

We Should Always Ask Allaah to Show Us The Truth, Enable Us to Follow It And Protect Us From Blind Loyalty

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee Bin Haadi [may Allaah preserve him] said:

And [regarding] the person with the proofs, it is obligatory to take his speech [on the grounds] of following Allaah’s legislation and Proofs, and not [due to] the personality of that person.

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Source: An Excerpt from the ‘Majmoo’ of the Shaikh. Vol 9. page 40

[6]Series: Ahaadeeth Related to Uloom Al-Qur’aan: An Aayah In Soorah An-Nisaa That Brought Tears to The Eyes of The Noble Messenger (sallal laahu alayhi wasallam)

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abdullaah bin Mas’ood [radiyallaahu anhu] narrated: The Prophet [sallal laahu alayhi wasallam] said to me, “Recite [the Qur’aan] to me.” I said, “O Allaah’s Messenger! Shall I recite [the Qur’aan] to you while it has been revealed to you?” He said, “Yes.” So I recited Soorah An-Nisaa’, till I reached the Aayah: “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [Aayah 41] He said, “Enough for the present.” I looked at him and behold! His eyes were overflowing with tears.
Saheeh Al-Bukhaari’ Hadeeth Number 5050

Few Masaa’il Derived From This Hadeeth

[1] To listen to the recitation of the Great Qur’aan.

[2] [Permissible] for the one listening to the Qur’aan to say to the reciter, “Enough for the present.”

[3] The virtue of Abdullaah Bin Mas’ood [radiyallaahu anhu].

[4] To know a [specific] Aayah of the Qur’aan.

[5] The name given to the Surah – Surah An-Nisaa.

[6] To know the names of the Suwar [i.e. names of the different chapters of the Qur’aan]

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Source: Arba’oona Hadeethaa Fee Uloomil Qur’aan. pages 83 – 84. By Shaikh Muhammad Baazmool [hafidhahullaah]

[5] Series: Ahaadeeth Related to Uloom Al-Qur’aan: [Fawaa’id From a Hadeeth Narrated By Safwaan Bin Ya’laa]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Narrated Safwaan bin Ya’laa bin Umayyah that his father said, “A man came to the Prophet [sallal laahu alayhi wasallam] while he was at Ji’raana. The man was wearing a cloak which had traces of khalooq of Sufra [a kind of perfume]. The man asked [the Prophet], ‘What do you order me to perform in my ‘Umrah?’ So, Allaah sent down revelation to the Prophet and he was screened by a piece of cloth. I wished to see the Prophet being divinely inspired. ‘Umar said to me, ‘Come! Will you be pleased to look at the Prophet while Allaah is inspiring him?’ I replied in the affirmative. ‘Umar lifted one corner of the cloth and I looked at the Prophet, [له غطيط – i.e. they heard a noise -from the Prophet-that was similar to that of a person snoring in his sleep]. When that state was over, the Prophet asked, “Where is the questioner who asked about ‘Umrah? Put off your cloak and wash away the traces of khalooq from your body and clean the Sufra [yellow colour] and perform in your ‘Umrah what you perform in your Hail [i.e., the Tawaaf round the Ka’bah and the Sa’ee (going) between As-Safaa and Al-Marwa].”

[Bukhaari Number 1789]

 

[4] Series: Ahaadeeth Related to Uloom Al-Qur’aan – [A Hadeeth Narrated By Jundub Bin Sufyaan Regarding The Revelation of Aayaat 1 – 3′ Surah Ad-Duhaa]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Narrated Jundub bin Sufyan [radiyallaahu anhu]: Once Allaah’s Messenger [sallal laahu alayi wasallam] became sick and could not offer his night prayer (i.e.Tahajjud prayers) for two or three nights. Then a lady [the wife of Abu Lahab] came and said, “O Muhammad! I think that your satan has forsaken you, for I have not seen him with you for two or three nights!” On that Allaah revealed: “By the forenoon [after sunrise]; and by the night when it darkens [and stands still]; your Lord [O Muhammad] has neither forsaken you nor hates you.” [Surah Ad-Duhaa’ Aayaat 1-3]

Al-Bukhaari [rahimahullaah] said, “Chapter: The Statement of Allaah: “Your Lord [O Muhammad] has neither forsaken you nor hates you.” [The Arabic word that is translated as ‘has forsaken you’ can be read in two ways: with emphasis [i.e. Wadda’aka] or without emphasis [i.e. Wada ‘aka]. The meaning of both is the same, [(your Lord) has (not) forsaken you]. Ibn ‘Abbas said: The Verse means: ‘He has not forsaken you, nor does He hate you.” [Bukhaari Hadeeth Number 4950]

Some Masaa’il Derived From This Hadeeth

[1] The revelation of the Qur’aan.

[2] The revelation used to stop for some time.

[3] The subject matter regarding the revelation of the Qur’aan was well known to the people.

[4] Asbaab An-Nuzool – revelation [of parts] of the Qur’aan to give a clarification [or explanation] due to a question that was asked or an event that took place.

[5] In the Qur’aan, there is that which was revealed due to [specific reasons circumstances] and that which was revealed from the beginning without a specific reason.

[6] The application of a verse [or verses] is not limited to the specific [reason or circumstances] for which it was revealed, rather it is applicable to other similar reasons and circumstances [i.e. its relevance and application to those other similar reasons and circumstances is indentified, clarified and explained by the upright and qualified scholars of Tafseer].

[7] Surah Ad-Duhaa is a Makkan Surah [i.e. revealed in Makkah] and was revealed before the Hijrah [i.e. before the Messenger (sallal laahu alayhi wasallam) migrated to Madeenah)].

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Arba’oona Hadeethaa Fee Uloomil Qur’aan. pages 26-27. By Shaikh Muhammad Baazmool [hafidhahullaah]

Slightly paraphrased