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Section 4

The Sahabah’s and Ahlul Bayt’s endeavour to memorise and teach the Qur’an

 

The Sahabah’s interest in memorising the Qur’an

The Sahabah radiya Llahu ‘anhum undertook the trust of memorising the Glorious Qur’an. There was a very large group of them who committed the glorious Qur’an to memory. Qatadah reports from Anas radiya Llahu ‘anhu:

 

Four individuals, all from the Ansar, memorised the entire Qur’an during the Prophet’s salla Llahu ‘alayhi wa sallam lifetime: Ubayy, Muaz ibn Jabal, Abu Zaid, and Zaid ibn Thabit.^[1]

 

‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma speaks fondly about ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu in the following glowing terms:

 

لا أزال أحبه سمعت النبي صلى الله عليه وسلم يقول خذوا القرآن من أربعة من عبد الله بن مسعود وسالم ومعاذ بن جبل وأبي بن كعب

I have continuously loved him since I heard the Prophet salla Llahu ‘alayhi wa sallam instructing, “Learn Qur’an from four individuals: ‘Abdullah ibn Mas’ud, Salim, Muaz ibn Jabal, and Ubayy ibn Ka’b.”^[2]

 

In the catastrophe of Bi’r Ma’unah, seventy Qurra’ were martyred. This substantiates the large number of memorisers of the Qur’an. Anas radiya Llahu ‘anhu narrates:

 

جاء ناس إلى النبي صلى الله عليه وسلم فقالوا أن ابعث معنا رجالا يعلمونا القرآن والسنة فبعث إليهم سبعين رجلا من الأنصار يقال لهم القراء يقرؤون القرآن ويتدارسون بالليل ويتعلمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة وللفقراء فبعثهم النبي صلى الله عليه وسلم إليهم فعرضوا لهم فقتلوهم

Some people came to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “Send with us men who may teach us the Qur’an and Sunnah.” He sent to them seventy Ansari men, called the Qurra’. They would recite the Qur’an and study it at night. During the day, they would bring water and place it in the Masjid. They would also collect wood and sell it then buy food for the people of al Suffah and the needy. The Prophet salla Llahu ‘alayhi wa sallam sent them. The enemy ambushed them and killed them.^[3]

 

Women were also dedicated to memorising the Qur’an. Umm Hisham bint Harithah ibn al No’man reports:

 

لقد كان تنورنا وتنور رسول الله صلى الله عليه وسلم واحدا سنتين أو سنة وبعض سنة وما أخذت ق والقرآن المجيد إلا عن لسان رسول الله صلى الله عليه وسلم يقرؤها كل يوم جمعة على المنبر إذا خطب الناس

Our oven and the oven of the Messenger of Allah salla Llahu ‘alayhi wa sallam was the same for two years or for over one year. I learnt Surah Qaf directly from the tongue of the Messenger of Allah salla Llahu ‘alayhi wa sallam; he would recite it every Friday on the pulpit when addressing the people.^[4]

 

The abundant reward for memorising and remembering the Qur’an supported the widespread memorisation of the Glorious Qur’an in this manner. Aisha radiya Llahu ‘anha reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam promised:

 

مثل الذي يقرأ القرآن وهو حافظ له مع السفرة الكرام البررة ومثل الذي يقرأ القرآن وهو يتعاهده وهو عليه شديد فله أجران

The one who recites the Qur’an [proficiently] and has memorised it will be with the noble, righteous scribes [angels] whereas the one who recites the Qur’an and cares for it, despite it being difficult for him, will receive a double reward.^[5]

 

Anas ibn Malik radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam notified:

 

إن لله أهلين من الناس قالوا يا رسول الله من هم قال هم أهل القرآن أهل الله وخاصته

“Allah has His own people among mankind”

They asked, “O Messenger of Allah, who are they?”

“They are the devotees of the Qur’an: the people of Allah and His special ones.”^[6]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma reports:

 

كان النبي صلى الله عليه وسلم يجمع بين الرجلين من قتلى أحد في ثوب واحد ثم يقول أيهم أكثر أخذا للقرآن فإذا أشير إلى أحدهما قدمه في اللحد وقال أنا شهيد على هؤلاء يوم القيامة وأمر بدفنهم في دمائهم ولم يغسلوا ولم يصل عليهم

The Prophet salla Llahu ‘alayhi wa sallam joined two martyrs of Uhud in one shroud. He would ask, “Which of them has memorised more of the Qur’an?” When one was pointed out, he placed him first in the grave.

He announced, “I will be a witness to these [martyrs] on the Day of Qiyamah.” He instructed that they be buried with their blood without being washed and prayed upon.^[7]

 

The stage of memorisation was one of the key elements upon which the first compilation was founded, as spelt out by Zaid ibn Thabit radiya Llahu ‘anhu, “I thus searched for the Qur’an, compiling it from palm leaf stalks, thin white stones, and the chests of men.”^[8] In fact, the martyrdom of a number of those who committed the Qur’an to memory was the leading factor igniting the beginning of the first active compilation of the Qur’an. This indicates that memorisation was more widespread among the Sahabah than its writing in manuscripts.

Al Hafiz Ibn Hajar says:

 

وهذا يدل على أن كثيرا ممن قتل في وقعة اليمامة كان قد حفظ القرآن لكن يمكن أن يكون المراد أن مجموعهم جمعه لا أن كل فرد جمعه

This proves that plenty of those martyred in the Battle of al Yamamah had memorised the Qur’an. Nonetheless, it is possible that the meaning is that they as a group memorised it, not that every individual memorised it.^[9]

 

The Sahabah’s interest in teaching the Glorious Qur’an

The basis for teaching the Glorious Qur’an is firstly reciting it to its master. The Sahabah radiya Llahu ‘anhum took directly from the source of the Glorious Qur’an. They are the first level in the Qur’anic chain as they recited the Qur’an to the Messenger salla Llahu ‘alayhi wa sallam, who recited it to Jibril, who recited it to the Lord of the universe. Shaqiq ibn Salamah reports:

 

خطبنا عبد الله بن مسعود فقال والله لقد أخذت من في رسول الله صلى الله عليه وسلم بضعا وسبعين سورة والله لقد علم أصحاب النبي صلى الله عليه وسلم أني من أعلمهم بكتاب الله وما أنا بخيرهم قال شقيق فجلست في الحلق أسمع ما يقولون فما سمعت رادا يقول غير ذلك

‘Abdullah ibn Mas’ud delivered a sermon in which he said, “By Allah, I learnt over seventy Surahs directly from the mouth of the Messenger of Allah salla Llahu ‘alayhi wa sallam. By Allah, the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam are well aware that I am from the most knowledgeable of the Book of Allah; and I am not the most superior of them.”

Shaqiq comments, “I sat in the circles listening to what they had to say. I did not hear anyone objecting and saying something different.”^[10]

 

The Messenger salla Llahu ‘alayhi wa sallam listened to the Qur’an from them. ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu reports:

 

قال رسول الله صلى الله عليه وسلم اقرأ علي قال قلت أقرأ عليك وعليك أنزل قال إني أشتهي أن أسمعه من غيري قال فقرأت النساء حتى إذا بلغت فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِيدٖ وَجِئۡنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدٗا قال لي كف أو أمسك فرأيت عينيه تذرفان

The Messenger of Allah salla Llahu ‘alayhi wa sallam told me, “Recite to me.”

I submitted, “Should I recite to you, when upon you it was revealed?”

He said, “I desire to listen to it from someone else.”

I recited al Nisa’ for him. When I reached the verse, “So how [will it be] when We bring from every nation a witness and We bring you, [O Muhammad], against these [people] as a witness^[11],” he said, “Stop.”

I saw his eyes flowing with tears.^[12]

 

Abu Musa radiya Llahu ‘anhu reports that the Messenger salla Llahu ‘alayhi wa sallam told him:

 

لو رأيتني وأنا أستمع لقراءتك البارحة لقد أوتيت مزمارا من مزامير آل داود

Had you seen me while I was listening attentively to your recitation last night. You have been favoured with one of the flutes of the family of Dawood.^[13]

 

Recitation of the Glorious Qur’an and gatherings to listen to the Qur’an were the practice of the Sahabah radiya Llahu ‘anhum. ‘Umar ibn al Khattab would tell Abu Musa al Ash’ari radiya Llahu ‘anhuma, “Remind us of our Lord.” He would recite while they would listen and cry.^[14] When the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam gathered, they would instruct one of them to recite the Glorious Qur’an while the rest listened.

This was the listening of the predecessors of the Ummah and the senior Sheikhs and Imams, like the Sahabah, Tabi’un, and those after them including Ibrahim ibn Adham, al Fudayl ibn ‘Iyad, Abu Sulaiman al Darani, Ma’ruf al Karkhi, Yusuf ibn Asbat, Hudhayfah al Mar’ashi, and their like.

It is authentically proven in al Sahih that the Messenger salla Llahu ‘alayhi wa sallam passed Abu Musa al Ash’ari radiya Llahu ‘anhu while he was reciting the Qur’an. He began listening attentively to his recitation and remarked, “You have been blessed with a flute from the family of Dawood.” He told him, “I passed by you last night while you were reciting and I listened to your recitation.” Abu Musa radiya Llahu ‘anhu responded, “Had I known that you were listening, I would have refined it excellently for you.”

This is the listening of eminent beings, with noble tastes, added intellect and great conditions, which no address can encompass and no book can encapsulate, just as in the contemplation and understanding of the Qur’an there is extra knowledge and iman that no sermon can encompass.^[15]

Abu Musa’s radiya Llahu ‘anhu recitation was a scholar’s recitation for scholars who wished to understand the Speech of their Lord subhanahu wa ta ‘ala and apply it to their maladies which will have its desired effect.

The Prophet salla Llahu ‘alayhi wa sallam encouraging his Sahabah to teach the Qur’an impelled them and ignited their passion to strive to realise the goodness that the Messenger salla Llahu ‘alayhi wa sallam promised the teacher of the Glorious Qur’an. Abu ‘Abdur Rahman al Sulami reports from ‘Uthman radiya Llahu ‘anhu who quotes the Messenger salla Llahu ‘alayhi wa sallam saying:

 

خيركم من تعلم القرآن وعلمه

The most superior of you are those who learn the Qur’an and teach it.

 

Abu ‘Abdur Rahman taught from the era of ‘Uthman radiya Llahu ‘anhu until the era of al Hajjaj. He stated:

 

وذاك الذي أقعدني مقعدي هذا

That [hadith] seated me where I am.^[16]

 

A group reports that Abu ‘Abdur Rahman informed them that he recited majority of the Qur’an to ‘Uthman radiya Llahu ‘anhu. He would ask him many questions about the Qur’an. ‘Uthman radiya Llahu ‘anhu told him:

 

أنك تشغلني عن أمر الناس فعليك بزيد بن ثابت فإنه يجلس للناس ويتفرغ لهم ولست أخالفه في شيء من القرآن

You are occupying me from caring for the people’s affairs. Go to Zaid ibn Thabit as he sits to teach people and has dedicated himself to this. Moreover, I do not oppose him in any aspect of the Qur’an.^[17]

 

The Sahabah radiya Llahu ‘anhum had a burning passion to teach the Qur’an to the people. Anas radiya Llahu ‘anhu reports:

 

بعثني الأشعري إلى عمر فقال لي كيف تركت الأشعري قلت تركته يعمل الناس القرآن فقال أما إنه كيس ولا تسمعها إياه

Al Ash’ari sent me to ‘Umar who asked me, “How did you leave al Ash’ari?”

I said, “I left him teaching Qur’an to the people.”

He commented, “Harken! He is certainly intelligent! Do not inform him, however.”^[18]

 

Al A’mash reports:

 

مر أعرابي بعبد الله بن مسعود هو يقرئ قوما القرآن أو قال وعنده قوم يتعلمون القرآن فقال ما يصنع هؤلاء فقال ابن مسعود يقتسمون ميراث محمد صلى الله عليه وسلم

A Bedouin walked by ‘Abdullah ibn Mas’ud while he was teaching Qur’an to a group of people or a group were learning Qur’an by him. The Bedouin asked, “What are these people doing?”

Ibn Mas’ud responded, “They are distributing the inheritance of Muhammad salla Llahu ‘alayhi wa sallam.”^[19]

 

They enjoined teaching children the Qur’an. ‘Abdullah ibn ‘Amr ibn al ‘As radiya Llahu ‘anhuma declares:

 

عليكم بالقرآن فتعلموه وعلموه أبناءكم فإنكم عنه تسألون وبه تجزون وكفى به واعظا لمن عقل

Adhere firmly to the Qur’an. Learn it and teach it to your children, as you will be questioned about it and rewarded for it. It is a sufficient admonisher for the intelligent.^[20]

 

Teaching the Qur’an enjoyed precedence over other affairs for the Muhajir. ‘Ubadah ibn al Samit radiya Llahu ‘anhu relates:

 

كان رسول الله صلى الله عليه وسلم يشغل فإذا قدم رجل مهاجر على رسول الله صلى الله عليه وسلم دفعه إلى رجل منا يعلمه القرآن فدفع إلي رسول الله صلى الله عليه وسلم رجلا فكان معي في البيت أعشيه عشاء أهل البيت فكنت أقرئه القرآن

The Messenger of Allah salla Llahu ‘alayhi wa sallam would be occupied. When a Muhajir would arrive by the Messenger of Allah salla Llahu ‘alayhi wa sallam, he would hand him over to one of us to teach him the Qur’an. The Messenger of Allah salla Llahu ‘alayhi wa sallam gave me a man who lived with me at home; I would feed him the supper of my household and teach him the Qur’an.^[21]

 

Another narration has the wording:

 

علمت ناسا من أهل الصفة الكتابة والقرآن

I taught writing and the Qur’an to some members of Ahl al Suffah.^[22]

 

The Sahabah radiya Llahu ‘anhum would use various mediums to raise their students’ spirits. Ibn Mas’ud radiya Llahu ‘anhu would come out in the mornings, and people would come to his house. He would tell them to have a seat. He would then pass those he is teaching Qur’an to and ask, “O brother, which Surah are you learning?” The student would inform him. He would then ask, “Which verse?” He would recite to the student the following verse and state, “Learn it for it is better for you than everything between the heavens and earth.” Each person would think that there is no verse superior to it. He would pass by another student and have the same conversation with him. In this way, he would say the same to all of them.^[23]

Another proof for teaching the Qur’an is what Muhammad ibn Ka’b al Qurazi reports:

 

Five individuals of the Ansar memorised the entire Qur’an during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam: Muaz ibn Jabal, ‘Ubadah ibn al Samit, Ubayy ibn Ka’b, Abu Ayyub, and Abu al Darda’. During the era of ‘Umar ibn al Khattab, Yazid ibn Abi Sufyan wrote to him, “The people of Greater Syria have increased, swelled, and filled the cities. They are in need of someone to teach them the Qur’an and develop their understanding of din. Assist me, O Amir al Mu’minin, with a few men to teach them.”

‘Umar summoned these five men and informed them, “Your brothers from Greater Syria have requested me to send people who may teach them the Qur’an and develop their understanding of din. Assist me with three of you; may Allah shower His mercy upon you. If you are ready, then cast lots. And if three of you volunteer, then set out.”

They said, “There is no need to cast lots. He is an old man [referring to Abu Ayyub] and this man is ill [referring to Ubayy ibn Ka’b].” Thus, Muaz, ‘Ubadah, and Abu al Darda’ set out.

‘Umar commanded, “Begin from Hims. You will certainly find people of various temperaments. Some of them will grasp brilliantly. When you notice this, direct to them a large group of people. After you are satisfied with their progress, one of you should stay on. The second should move to Damascus and the third to Palestine.”

They arrived in Hims and remained there until they were satisfied with the students. ‘Ubadah stayed on while Abu al Darda’ travelled to Damascus and Muaz to Palestine. Muaz passed away in the Plague of ‘Amwas. ‘Ubadah later settled in Palestine and passed away there. Abu al Darda’ remained in Damascus until he passed on.^[24]

 

They directed their students to the preferred way of memorising the Glorious Qur’an, revising it, and caring for it. This is the result of their experience and the fruits of their learning and ijtihad. An example is Abu al ‘Aliyah Rafi’ ibn Mihran al Riyahi advising his students:

 

تعلموا القرآن خمس آيات خمس آيات فإنه أحفظ لكم

Learn five verses of the Qur’an at a time as this facilitates memorisation.^[25]

 

Abu ‘Abdur Rahman al Sulami reports:

 

حدثنا الذين كانوا يقرئوننا القرآن كعثمان بن عفان وعبد الله بن مسعود وغيرهما أنهم كانوا إذا تعلموا من النبي صلى الله عليه وسلم عشر آيات لم يجاوزوها حتى يتعلموا ما فيها من العلم والعمل قالوا فتعلمنا القرآن والعلم والعمل جميعا

Those who taught us Qur’an like ‘Uthman ibn ‘Affan, ‘Abdullah ibn Mas’ud, and others enlightened us that when they would learn ten verses from the Prophet salla Llahu ‘alayhi wa sallam, they would not move on until they learnt all the knowledge and practice related to those verses. They affirmed: We thus learnt Qur’an, knowledge, and practice.^[26]

 

Ibn Mas’ud radiya Llahu ‘anhu stated:

 

When one of us learnt ten verses, he would not move on until he knew their meanings and how to implement them.^[27]

 

This was their tradition in teaching the Qur’an, guiding their students, and practicing on the guidance of the Messenger salla Llahu ‘alayhi wa sallam in this regard. Hence, they acquired the goodness they were promised.

 

NEXT⇒ Section 5 – The Sahabah’s and Ahlul Bayt’s honour for the Qur’an

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^[1]  Sahih al Bukhari, Hadith: 3810; Sahih Muslim, Hadith: 2465.

^[2]  Sahih al Bukhari, Hadith: 4999; Sahih Muslim, Hadith: 2464.

^[3]  Sahih al Bukhari, Hadith: 1001; Sahih Muslim, Hadith: 677.

^[4]  Sahih Muslim, Hadith: 873; Sunan Abi Dawood, Hadith: 1100.

^[5]  Sahih al Bukhari, Hadith: 4937; Sahih Muslim, Hadith: 798.

^[6]  Sunan Ibn Majah, Hadith: 215; Sunan al Darimi, Hadith: 3369.

^[7]  Sahih al Bukhari, Hadith: 1345.

^[8]  Sahih al Bukhari, Hadith: 4986.

^[9]  Fath al Bari, 9/12.

^[10]  Sahih al Bukhari, Hadith: 5000; Sahih Muslim, Hadith: 2462.

^[11]  Surah al Nisa’: 41.

^[12]  Sahih al Bukhari, Hadith: 5055; Sahih Muslim, Hadith: 800.

^[13]  Sahih al Bukhari, Hadith: 5048; Sahih Muslim, Hadith: 793, his wording; Sahih Ibn Hibban, Hadith: 7197.

^[14]  Musannaf ‘Abdur Razzaq, 2/486; Abu ‘Ubaid: Fada’il al Qur’an, pg. 163.

^[15]  Al Majmu’, 10/81.

^[16]  Sahih al Bukhari, Hadith: 5072.

^[17]  Siyar A’lam al Nubala’, 4/270.

^[18]  Al Tabaqat al Kubra, 2/345; Siyar A’lam al Nubala’, 2/390.

^[19]  Abu ‘Ubaid: Fada’il al Qur’an, pg. 51; Jami’ Bayan al ‘Ilm, 2/972.

^[20]  Fada’il al Qur’an, pg. 52; al Muharrar al Wajiz, 1/38.

^[21]  Musnad Ahmed, Hadith: 22766; Abu Nuaim: Ma’rifat al Sahabah, Hadith: 4833.

^[22]  Musannaf Ibn Abi Shaybah, 4/341, Hadith: 20843.

^[23]  Musannaf ‘Abdur Razzaq, 3/365; al Mu’jam al Kabir, 9/153.

^[24]  Al Tabaqat al Kubra, 2/356.

^[25]  Hilyat al Awliya’, 2/219.

^[26]  Ibn Taymiyyah: Majmu’ al Fatawa, 13/331.

^[27]  Tafsir al Tabari, 1/74; Tafsir Ibn Kathir, 1/8.