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Section 5

The Sahabah’s and Ahlul Bayt’s honour for the Qur’an

 

The Sahabah’s radiya Llahu ‘anhum honour and veneration for the Glorious Qur’an is abundantly evident. Their reports are the best testimony to this. The Qur’an is the entirety of the Shari’ah, the main subject of the religion, the spring of wisdom, the sign of prophethood, and the light of the eyes and hearts. There is no path to Allah besides it, no salvation without it, and no adherence to anything that opposes it. This needs no substantiation or evidence as it is a fundamental fact of the religion of the Ummah. It is essentially necessary for one who desires to get acquaintance with the entireties of the Shari’ah, to understand the objectives of the Shari’ah, and to join those who are authorities to take the Qur’an as his night companion and intimate friend and make it his friend in the passing of days and nights, for consideration and practice, not only sufficing on one. Very soon will he then succeed with his objective, attain his purpose, and find himself among the forerunners of the first squadron.^[1]

It is possible to divide the statements of the Sahabah radiya Llahu ‘anhum in honouring the Glorious Qur’an to many types.

1. Their praise for the Qur’an, encouraging people to award attention to it, and warning against discarding it.
2. Their veneration for the devotees of the Qur’an and understanding their value.
3. Their listening attentively to the Qur’an.
4. Their implementing the Qur’an in practice.

 

1. Their praise for the Qur’an, encouraging people to award attention to it, and warning against discard it

The Sahabah of the Prophet salla Llahu ‘alayhi wa sallam were the most eager of people over the Qur’an and the most encouraging to others to pay attention to it. There are many reports of this nature from them. Here are encouragements from ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu to pay attention to the Qur’an:

 

إن هذا القرآن مأدبة الله فمن دخل فيه فهو آمن

Certainly, this Qur’an is Allah’s banquet. Whoever enters it is safe.^[2]

 

إن هذا القرآن مأدبة الله فمن استطاع أن يتعلم منه شيئا فليفعل فإن أصفر البيوت من الخير البيت الذي ليس فيه من كتاب الله تعالى شيء وإن البيت الذي ليس فيه من كتاب الله شيء خرب كخراب البيت الذي لا عامر له وإن الشيطان يخرج من البيت يسمع سورة البقرة تقرأ فيه

Certainly, this Qur’an is Allah’s banquet. Whoever is able to learn anything of it should necessarily do so as the most deprived house of goodness is the house which does not possess any aspect of the Book of Allah subhanahu wa ta ‘ala. The house which contains no aspect of the Book of Allah is desolate like the desolateness of a house which has no residents. Indeed, Shaitan flees from the house from which he hears Surah al Baqarah being recited.^[3]

 

إن هذا القرآن مأدبة الله فتعلموا من مأدبته ما استطعتم إن هذا القرآن هو حبل الله الذي أمر به وهو النور المبين والشفاء النافع عصمة لمن اعتصم به ونجاة لمن تمسك به لا يعوج فيقوم ولا يزوغ فيشعب ولا تنقضي عجائبه ولا يخلق عن رد اتلوه فإن الله يأجركم لكل حرف عشر حسنات

Certainly, this Qur’an is Allah’s banquet. Learn from His banquet as much as you can. Indeed, this Qur’an is Allah’s rope which He commanded to hold on to. It is the clear light and the beneficial cure. It is a sanctuary for the one who wishes to seek refuge in it and salvation for the one who adheres to it. It neither crooks, that it needs straightening nor deviates that it needs alignment. Its wonders never end. It does not become old due to repetition. Recite it, for Allah will reward you with ten good deeds for every letter.^[4]

 

لا تهذوا القرآن كهذ الشعر ولا تنثروه نثر الدقل وقفوا عند عجائبه وحركوا به القلوب

Do not read the Qur’an with haste like the hastiness of poetry. Do not disperse it like dates. Pause at its wonders and let your hearts move with it.^[5]

 

إن هذه القلوب أوعية فاشغلوها بالقرآن ولا تشغلوها بغيره

Certainly, these hearts are vessels. Occupy them with the Qur’an, not anything else.^[6]

 

The Sahabah radiya Llahu ‘anhum would advise their followers and enquirers of the Qur’an in abundance. ‘Aqil ibn Mudrik reports about Abu Sa’id al Khudri radiya Llahu ‘anhu:

 

أن رجلا أتاه وقال أوصني يا أبا سعيد فقال له أبو سعيد سألت عما سألت عنه من قبلك قال أوصيك بتقوى الله فإنها رأس كل شيء وعليك بالجهاد فإنه رهبانية الإسلام وعليك بذكر الله وتلاوة القرآن فإنه روحك في أهل السماء وذكرك في أهل الأرض وعليك بالصمت إلا في حق فإنك به تغلب الشيطان

A man approached him and submitted, “Advise me, O Abu Sa’id.”

Abu Sa’id said, “You have posed a question posed before. I advise you to fear Allah as it is the chief of everything. Strive fast in the path of Allah for it is the monasticism of Islam. Engage profusely in the remembrance of Allah and the recitation of the Qur’an for it is your essence among the inhabitants of the heavens and your remembrance among the residents of earth. Keep silent except from the truth, for with it you will overpower Shaitan.”^[7]

 

A group of people asked Jundub ibn ‘Abdullah radiya Llahu ‘anhu to advise them. He advised thus:

 

أوصيكم بتقوى الله وأوصيكم بالقرآن نور الليل المظلم وهدى النهار فاعملوا به على ما كان فيه من جهد وفاقة فإن عرض بلاء فقدم مالك دون نفسك فإن تجاوزهما البلاء فقدم نفسك ومالك دون دينك واعلم أن المحروب من حرب دينه وأن المسلوب من سلب دينه وأنه لا فقر بعد الجنة ولا غنى بعد النار وأن النار لا يفك أسيرها ولا يستغني فقيرها

I advise you to fear Allah and I advise you to adhere to the Qur’an—the light of the dark night and the guide of the day. Practice upon whatever it contains as your effort and limited means allow. If any adversity befalls, present your wealth before your life. If the adversity persists, present your life and wealth, not your din. Know with certainty that the enraged is one who enrages his din and the dispossessed is one who is dispossessed of his din. Know that there is no poverty after Jannat and no affluence after Jahannam. Jahannam will never release its prisoner and grant independence to its pauper.^[8]

 

From the statements that have created interest in the Qur’an is the sound report of Muaz radiya Llahu ‘anhu:

 

سيبلى القرآن في صدور أقوام كما يبلى الثوب فيتهافت يقرءونه لا يجدون له شهوة ولا لذة يلبسون جلود الضأن على قلوب الذئاب أعمالهم طمع لا يخالطه خوف إن قصروا قالوا سنبلغ وإن أساءوا قالوا سيغفر لنا إنا لا نشرك بالله شيئا

The Qur’an will vanish from the hearts of people, as clothes wear out, until it crumbles. They will recite it, finding no passion or enjoyment in it. They will wear the skins of sheep over hearts of wolves. Their actions will be of hope with no mixture of fear. If they fall short, they will say, “We will soon reach.” If they blunder, they will say, “We will be forgiven. Certainly, we do not ascribe anything to Allah.”^[9]

 

Certainly, the Qur’an was in the form of an ember that descended upon the hearts of that group of people and kindled the light of iman therein to the extent that they cried when revelation discontinued. Anas radiya Llahu ‘anhu reports:

 

قال أبو بكر بعد وفاة رسول الله صلى الله عليه وسلم لعمر انطلق بنا إلى أم أيمن نزورها كما كان رسول الله صلى الله عليه وسلم يزورها فلما انتهينا إليها بكت فقالا لها ما يبكيك ما عند الله خير لرسوله صلى الله عليه وسلم فقالت ما أبكي أن لا أكون أعلم أن ما عند الله خير لرسوله صلى الله عليه وسلم ولكن أبكي أن الوحي قد انقطع من السماء فهيجتهما على البكاء فجعلا يبكيان معها

Abu Bakr suggested to ‘Umar after the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam, “Let us walk to Umm Ayman to pay her a visit as the Messenger of Allah salla Llahu ‘alayhi wa sallam would pay her visits.”

When they reached her, she cried.

They submitted, “What makes you cry? Is what is by Allah not best for His Messenger salla Llahu ‘alayhi wa sallam?”

She responded, “I am not crying because I am not aware that what is by Allah is best for His Messenger salla Llahu ‘alayhi wa sallam. However, I am crying over the fact that the revelation from the sky is discontinued.”

She compelled them to cry and they began crying with her.^[10]

 

They warned the devotees of the Qur’an against being occupied from the Qur’an. ‘Umar ibn al Khattab radiya Llahu ‘anhu announced:

 

يا معشر القراء ارفعوا رؤوسكم فقد وضح لكم الطريق فاستبقوا الخيرات لا تكونوا عيالا على الناس

O gathering of Qurra’! Raise your heads as the path is clear to you. Hasten towards good deeds. Do not become a burden upon the people.^[11]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhu advised:

 

يا معشر القراء استقيموا فقد سبقتم سبقا بعيدا فإن أخذتم يمينا وشمالا لقد ضللتم ضلالا بعيدا

O gathering of Qurra’! Remain straight as you are in the lead by far. If you deviate right and left [towards other matters], you will have strayed very far.^[12]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma lamented:

 

لو أن حملة القرآن أخذوه وما ينبغي له لأحبهم الله ولكن طلبوا به الدنيا فأبغضهم الله وهانوا على الناس

Had only the bearers of the Qur’an adhered to it and what is appropriate for it, Allah would have loved them. However, they sought the world therewith, so Allah hated them and they were of little importance to the people.^[13]

 

Certainly, the glorious Qur’an is the greatest means through which a bondsman gains proximity to Allah subhanahu wa ta ‘ala. Farwah ibn Nawfal al Ashja’i reports:

 

كان خباب بن الأرت لي جارا فقال لي يوما يا هناه تقرب إلى الله تعالى ما استطعت واعلم أنك لست تتقرب إليه بشيء هو أحب إليه من كلامه

Khabbab ibn al Aratt was my neighbour. He told me one day, “O brother, seek proximity to Allah subhanahu wa ta ‘ala as much as you possibly can. Know well that you will not be able to seek nearness to Him with anything more beloved to Him than His speech.”^[14]

 

2. Their veneration for the devotees of the Qur’an and understanding their value

One of the manifestations of the Sahabah’s and Ahlul Bayt’s honour for the Qur’an is their veneration for the devotees of the Qur’an. ‘Amir ibn Wathilah reports:

 

أن نافع بن عبد الحارث لقي عمر بعسفان وكان عمر يستعمله على مكة فقال من استعملت على أهل الوادي فقال ابن أبزى قال ومن ابن أبزى قال مولى من موالينا قال فاستخلفت عليهم مولى قال إنه قارئ لكتاب الله وإنه عالم بالفرائض قال عمر أما إن نبيكم صلى الله عليه وسلم قد قال إن الله يرفع بهذا الكتاب أقواما ويضع به آخرين

Nafi’ ibn ‘Abdul Harith met ‘Umar at ‘Usfan. ‘Umar had appointed him governor over Makkah. ‘Umar enquired, “Who did you appoint over the people of the valley?”

“Ibn Abza,” he replied.

“Who is Ibn Abza?”

“One of our freed slaves.”

“You appointed a freed slave over them?” objected ‘Umar.

“He is a proficient reciter of the Qur’an and knowledgeable of inheritance,” explained Nafi’.

‘Umar observed, “Harken! Indeed, your Prophet salla Llahu ‘alayhi wa sallam said, ‘Allah will elevate many nations through this book and degrade many others by means of the same.’”^[15]

 

One example of them honouring the devotees of the Qur’an is that ‘Umar radiya Llahu ‘anhu would include Ibn ‘Abbas radiya Llahu ‘anhuma with the seniors of Badr owing to his knowledge.^[16]

 

3. Their beautiful recitation and listening to the Qur’an

The Sahabah and Ahlul Bayt radiya Llahu ‘anhum were the most enthusiastic to complete their daily Qur’an recitations. Abu Burdah reports:

 

بعث رسول الله صلى الله عليه وسلم أبا موسى ومعاذ بن جبل إلى اليمن قال وبعث كل واحد منهما على مخلاف قال واليمن مخلافان ثم قال يسرا ولا تعسرا وبشرا ولا تنفرا فانطلق كل واحد منهما إلى عمله وكان كل واحد منهما إذا سار في أرضه كان قريبا من صاحبه أحدث به عهدا فسلم عليه فسار معاذ في أرضه قريبا من صاحبه أبي موسى فجاء يسير على بغلته حتى انتهى إليه وإذا هو جالس وقد اجتمع إليه الناس وإذا رجل عنده قد جمعت يداه إلى عنقه فقال له معاذ يا عبد الله بن قيس أيم هذا قال هذا رجل كفر بعد إسلامه قال لا أنزل حتى يقتل قال إنما جيء به لذلك فانزل قال ما أنزل حتى يقتل فأمر به فقتل ثم نزل فقال يا عبد الله كيف تقرأ القرآن قال أتفوقه تفوقا قال فكيف تقرأ أنت يا معاذ قال أنام أول الليل فأقوم وقد قضيت جزئي من النوم فأقرأ ما كتب الله لي فأحتسب نومتي كما أحتسب قومتي

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent Abu Musa and Muaz ibn Jabal to Yemen. He sent each of them to a mikhlaf (province); Yemen had two mikhlafs. He commanded them, “Create ease; do not create difficulty. Give glad tidings; do not create dislike.”

Each of them proceeded to his area of service. Each of them, when moving in his land and close to his colleague, would pay the other a visit. Muaz moved in his land close to his colleague, Abu Musa. He travelled on his mule until he reached him and found him seated with people gathered around him and a man whose hands were tied to his neck.

Muaz asked him, “O ‘Abdullah ibn Qais, who is this?”

He explained, “This man apostatised after embracing Islam.”

Muaz said, “I will not alight until he is executed.”

Abu Musa said, “He was brought here only for this reason so descend.”

Muaz said, “I will not alight until he is executed.”

Abu Musa gave the order and the person was executed.

Muaz alighted and asked, “O ‘Abdullah, how do you recite Qur’an?”

He answered, “I recite excellently whenever I find the time.”

Abu Musa asked, “How do you recite, O Muaz?”

He explained, “I sleep the first part of the night. Then I stand up; [by then] I already had enough sleep. I then recite whatever Allah decreed for me. I hope for reward for my sleep just as I hope for reward for my standing.”^[17]

 

Aisha radiya Llahu ‘anha recalls:

 

إني لأقرأ حزبي أو عامة حزبي وأنا مضطجعة على فراشي

I recite my quota or most of my quota while lying on my bed.^[18]

 

They had a great amount of concern for their allocation of recitation. They did not miss it, majority of the time, unless in dire circumstances. Nafi’ reports:

 

كان ابن عمر إذا قرأ القرآن لم يتكلم حتى يفرغ منه فأخذت عليه يوما فقرأ سورة البقرة حتى انتهى إلى مكان قال تدري فيم أنزلت قلت لا قال أنزلت في كذا وكذا ثم مضى

When Ibn ‘Umar would recite the Qur’an, he would not speak until completing it. I checked him one day [i.e. I held the Mushaf while he recited from memory]. He recited Surah al Baqarah until he reached a certain point, at which he asked me, “Do you know for what this was revealed?”

I replied, “No.”

He explained, “It was revealed regarding such and such.”

He then continued reciting.^[19]

 

When they missed their quota, they would cover it up at another time. ‘Abdur Rahman ibn ‘Abdul Qari reports:

 

استأذنت على عمر بالهاجرة فحبسني طويلا ثم أذن لي وقال إني كنت في قضاء وردي

I requested permission from ‘Umar during midday. He kept me waiting for a long while and then granted me permission. He apologised, “I was completing my quota.”^[20]

 

Khaythamah ibn ‘Abdur Rahman al Ju’fi reports

 

دخلت على عبد الله بن عمرو وهو يقرأ في المصحف فقلت له فقال هذا جزئي الذي أقرأ به الليلة

I entered the presence of ‘Abdullah ibn ‘Amr while he was reciting, looking at the Mushaf. I asked him about it. He explained, “This is my portion which I [normally] recite at night.”^[21]

 

They would advise their students to take good care of the Qur’an. ‘Abdullah radiya Llahu ‘anhu instructed:

 

تعاهدوا هذه المصاحف وربما قال القرآن فلهو أشد تفصيا من قلوب الرجال من النعم من عقلها

Take good care of this Qur’an for it is faster to escape the hearts of men than camels escape from their ropes.^[22]

 

They beautified the Qur’an with their voices when reciting the Qur’an. Abu Musa al Ash’ari radiya Llahu ‘anhu is famed for this. Sa’id ibn ‘Abdul ‘Aziz reports that Abu Yusuf, Muawiyah’s doorman, reported to him:

 

أن أبا موسى الأشعري قدم على معاوية فنزل في بعض الدور بدمشق فخرج معاوية من الليل ليستمع قراءته

Abu Musa al Ash’ari arrived by Muawiyah and settled at one of the houses in Damascus. Muawiyah went out at night to listen to his recitation.^[23]

 

Abu ‘Uthman al Nahdi declares:

 

ما سمعت مزمارا ولا طنبورا ولا صنجا أحسن من صوت أبي موسى الأشعري إن كان ليصلي بنا فنود أنه قرأ البقرة من حسن صوته

I never heard the sound of a cymbal, drum, or flute more beautiful than Abu Musa al Ash’ari’s voice. Abu Musa would lead us in Salah. We wished that he would recite al Baqarah due to his melodious voice.^[24]

 

كان أبو موسى يصلي بنا فلو قلت إني لم أسمع صوت صنج قط ولا صوت بربط قط ولا شيئا قط أحسن من صوته

Abu Musa would lead us in Salah. I never heard the sound of a flute, nor the sound of a lute, nor anything else more melodious than his voice.^[25]

 

Al ‘Ijli says:

 

ولم يكن في الصحابة أحد أحسن صوتا منه

There was none among the Sahabah with a more melodious voice than his.^[26]

 

The Sahabah radiya Llahu ‘anhum would command that the voice be enhanced when reciting the Qur’an. ‘Umar radiya Llahu ‘anhu implored:

 

حسنوا أصواتكم بالقرآن

Beautify your voices with the Qur’an.^[27]

 

Asma’ bint Abi Bakr radiya Llahu ‘anhuma eloquently described the condition of this group when listening to the Qur’an, briefly. ‘Abdullah ibn ‘Urwah ibn al Zubair reports from his grandmother Asma’ bint Abi Bakr radiya Llahu ‘anhuma:

 

قلت لها كيف كان أصحاب رسول الله صلى الله عليه وسلم يفعلون إذا قرئ عليهم القرآن قالت كانوا كما نعتهم الله تدمع أعينهم وتقشعر جلودهم قال فإن ناسا إذا قرئ عليهم القرآن خر أحدهم مغشيا عليه قالت أعوذ بالله من الشيطان

I asked her, “How would the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam react when the Qur’an would be recited to them?”

She explained, “They were as Allah described them: their eyes would overflow with tears and their skins would shiver.”

I said, “Some people, when the Qur’an is recited to them, fall unconscious.”

She said, “I seek Allah’s protection from Shaitan.”^[28]

 

4. Their implementing the Qur’an in practice

The Glorious Qur’an was directing the Sahabah and Ahlul Bayt radiya Llahu ‘anhum in practice. None of them would simply recite the Qur’an, with the Qur’an not moving beyond their throats. Rather, it penetrated their hearts, and their limbs were inspired to execute its injunctions.

Their share of the Qur’an was not simply recitation. In fact, they cautioned against this. Hudhayfah radiya Llahu ‘anhu cautioned:

 

إن أقرأ الناس للقرآن منافق يقرؤه لا يترك منه واوا ولا ألفا يلفته بلسانه كما تلفت البقرة الخلاء بلسانها لا يجاوز ترقوته

The one to recite the most Qur’an is the hypocrite who recites it without omitting a waw or alif. He twists it with his tongue as a cow twists grass with its tongue; it does not move beyond his clavicle.^[29]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu warned:

 

Do not read the Qur’an with haste like the hastiness of poetry. And do not disperse it like dates. Pause at its wonders and let your hearts move with it.^[30]

 

Ibn ‘Umar radiya Llahu ‘anhuma reports:

 

كنا صدر هذه الأمة وكان الرجل من خيار أصحاب رسول الله صلى الله عليه وسلم ما معه إلا السورة من القرآن أو شبه ذلك وكان القرآن ثقيلا عليهم ورزقوا العمل به وإن آخر هذه الأمة يخفف عليهم القرآن حتى يقرأه الصبي والأعجمي فلا يعملون به

We were the first part of this Ummah. A man was from the cream of the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam yet only memorised a Surah of the Qur’an or that amount. The Qur’an was heavy upon them and they were favoured with practicing upon it. The last part of this Ummah, the Qur’an will be light for them to the extent that a child and a non-Arab will recite it, but they will not practice upon it.^[31]

 

He also said:

 

We lived a long period, each of us was favoured with iman before the Qur’an. Then a Surah would be revealed upon Muhammad salla Llahu ‘alayhi wa sallam, and we would learn its halal, haram, commands, prohibitions, and its limits just like you learn the Qur’an today. I saw men lately who were given Qur’an before iman. They recite from its beginning to its end, not knowing what are its commands, prohibitions, and limits … distributing it like dates.^[32]

 

Abu Musa radiya Llahu ‘anhu states:

 

إن هذا القرآن كائن لكم ذكرى وكائن لكم أجرا أو كان عليكم وزرا فاتبعوا القرآن ولا يتبعكم القرآن فإنه من يتبع القرآن يهبط به على رياض الجنة ومن يتبعه القرآن يزخ في قفاه فيقذفه في جهنم

This Qur’an will bring repute to you and will be a means of your reward or a burden upon you. Follow the Qur’an and let not the Qur’an pursue you. Whoever follows the Qur’an, it leads him to the gardens of Jannat. And whoever the Qur’an chases, it grabs him by the nape and hurls him into Jahannam.^[33]

 

Ibn ‘Abbas radiya Llahu ‘anhuma would state:

 

من قرأ القرآن واتبع ما فيه هداه الله من الضلالة ووقاه يوم القيامة سوء الحساب وذلك بأن الله يقول فَمَنِ ٱتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ

Whoever recites the Qur’an and follows its guidance, Allah guides him away from deviation and saves him from the worst reckoning on the Day of Qiyamah. This is because Allah declares, “Then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].^[34]”^[35]

 

Among the clear and undeniable concrete evidences of this practice and adherence to the Book of Allah are:

1. Aisha radiya Llahu ‘anha—the wife of the Messenger salla Llahu ‘alayhi wa sallam—reports:

 

أن رسول الله صلى الله عليه وسلم مات وأبو بكر بالسنح يعني بالعالية فقام عمر يقول والله ما مات رسول الله صلى الله عليه وسلم قالت وقال عمر والله ما كان يقع في نفسي إلا ذاك وليبعثنه الله فليقطعن أيدي رجال وأرجلهم فجاء أبو بكر فكشف عن رسول الله صلى الله عليه وسلم فقبله قال بأبي أنت وأمي طبت حيا وميتا والذي نفسي بيده لا يذيقك الله الموتتين أبدا ثم خرج فقال أيها الحالف على رسلك فلما تكلم أبو بكر جلس عمر فحمد الله أبو بكر وأثنى عليه وقال ألا من كان يعبد محمدا صلى الله عليه وسلم فإن محمدا قد مات ومن كان يعبد الله فإن الله حي لا يموت وقال إِنَّكَ مَيِّتٞ وَإِنَّهُم مَّيِّتُونَ وقال وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡـٔٗاۚ وَسَيَجۡزِي ٱللَّهُ ٱلشَّٰكِرِينَ قال فنشج الناس يبكون

The Messenger of Allah salla Llahu ‘alayhi wa sallam passed away whereas Abu Bakr was at Sunh—i.e. al ‘Aliyah. ‘Umar stood up and shouted, “By Allah, the Messenger of Allah salla Llahu ‘alayhi wa sallam did not pass away—’Umar later submitted: By Allah, only that appeared to me—Allah will certainly resurrect him and he will severe the hands and legs of men.”

Abu Bakr came, opened the face of the Messenger of Allah salla Llahu ‘alayhi wa sallam, and kissed him before commenting, “May my father and mother be sacrificed for you. You are handsome both alive and dead. By the Being in Whose Hand is my life, Allah will not let you taste two deaths ever.”

He then exited and said, “O you taking an oath, hold on!” When Abu Bakr spoke, ‘Umar sat down.

Abu Bakr praised Allah and glorified Him before stating, “Harken! Whoever worships Muhammad salla Llahu ‘alayhi wa sallam, indeed Muhammad has passed on. And whoever worships Allah, indeed Allah is Ever-living and will never die. Allah declares: Indeed, you are to die, and indeed, they are to die.^[36] Allah also stated: Muhammad is not but a messenger. [Other] messengers have passed on before him. So, if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.^[37]”

Hearing this, all the people broke down into tears.^[38]

 

2. Aisha radiya Llahu ‘anha—the wife of the Messenger salla Llahu ‘alayhi wa sallam—when the slanderers expressed their slander, and Allah exonerated her from their slander and revealed ten verses to exonerate her:

 

فقال أبو بكر الصديق وكان ينفق على مسطح لقرابته منه والله لا أنفق على مسطح شيئا أبدا بعد الذي قال لعائشة فأنزل الله وَلَا يَأۡتَلِ أُوْلُواْ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن يُؤۡتُوٓاْ أُوْلِي ٱلۡقُرۡبَىٰ لآية قال أبو بكر بلى والله إني لأحب أن يغفر الله لي فرجع إلى مسطح النفقة التي كان ينفق عليه وقال والله لا أنزعها عنه أبدا

Abu Bakr al Siddiq—who would spend upon Mistah due to his relationship to him— pronounced, “By Allah, I will never ever spend a thing upon Mistah,” after what he said about Aisha.

Allah revealed, “And let not those of virtue among you and wealth swear not to give (aid) to their relatives and the needy and the Emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.”^[39]

Abu Bakr submitted, “Yes, by Allah, indeed I would love Allah to forgive me.”

He resumed his regular financial support of Mistah and submitted, “By Allah, I will never ever withhold it from him.”^[40]

 

3. Ibn ‘Abbas radiya Llahu ‘anhuma relates:

 

قدم عيينة بن حصن بن حذيفة فنزل على ابن أخيه الحر بن قيس وكان من النفر الذين يدنيهم عمر وكان القراء أصحاب مجالس عمر ومشاورته كهولا كانوا أو شبانا فقال عيينة لابن أخيه يا ابن أخي هل لك وجه عند هذا الأمير فاستأذن لي عليه قال سأستأذن لك عليه قال ابن عباس فاستأذن الحر لعيينة فأذن له عمر فلما دخل عليه قال هي يا ابن الخطاب فوالله ما تعطينا الجزل ولا تحكم بيننا بالعدل فغضب عمر حتى هم أن يوقع به فقال له الحر يا أمير المؤمنين إن الله تعالى قال لنبيه صلى الله عليه وسلم خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ وَأَعۡرِضۡ عَنِ ٱلۡجَٰهِلِينَ وإن هذا من الجاهلين والله ما جاوزها عمر حين تلاها عليه وكان وقافا عند كتاب الله

‘Uyaynah ibn Hisn ibn Hudhayfah arrived and stayed by his nephew al Hurr ibn Qais—who was part of the group that ‘Umar kept close. The reciters of the Qur’an were the participants of ‘Umar’s gatherings and consultations, middle-aged or young.

‘Uyaynah told his nephew, “O nephew, do you have contact with this leader? Seek permission for me to enter his presence.”

Al Hurr promised, “I will seek his permission for you.”

So, al Hurr sought permission for ‘Uyaynah and ‘Umar granted permission.

After he entered, ‘Uyaynah complained, “O son of al Khattab, by Allah, you do not give us stipends and you do not judge justly between us.”

‘Umar became upset and wished to discipline him.

Al Hurr interjected, “O Amir al Mu’minin, Allah subhanahu wa ta ‘ala certainly said to his Prophet: Adhere to pardoning, enjoin what is good, and turn away from the ignorant.^[41] And this man is from the ignorant.”

By Allah, ‘Umar did not pursue when the verse was recited to him. He adhered firmly to the Book of Allah.^[42]

 

4. Anas radiya Llahu ‘anhu reports:

 

لما نزلت لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ ومَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا فَيُضَٰعِفَهُۥ قال أبو طلحة يا رسول الله حائطي الذي بمكان كذا وكذا والله لو استطعت أن أسرها لم أعلنها فقال اجعله في فقراء أهلك

When, “You will never attain righteousness until you spend from that which you love,”^[43] and, “Who is it that would loan Allah a goodly loan,”^[44] were revealed, Abu Talhah submitted, “O Messenger of Allah, [I give in charity] my orchard that is in such and such a place. By Allah, had I been able to keep it secret, I would not have publicised it.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam instructed, “Give it to your needy family members.”^[45]

 

5. Anas ibn Malik radiya Llahu ‘anhu reports:

 

لما نزلت هذه الآية يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَرۡفَعُوٓاْ أَصۡوَٰتَكُمۡ فَوۡقَ صَوۡتِ ٱلنَّبِيِّ إلى آخر الآية جلس ثابت بن قيس في بيته وقال أنا من أهل النار واحتبس عن النبي صلى الله عليه وسلم فسأل النبي صلى الله عليه وسلم سعد بن معاذ فقال يا أبا عمرو ما شأن ثابت اشتكى قال سعد إنه لجاري وما علمت له بشكوى قال فأتاه سعد فذكر له قول رسول الله صلى الله عليه وسلم فقال ثابت أنزلت هذه الآية ولقد علمتم أني من أرفعكم صوتا على رسول الله صلى الله عليه وسلم فأنا من أهل النار فذكر ذلك سعد للنبي صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم بل هو من أهل الجنة

After this verse was revealed, “O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not,”^[46] Thabit ibn Qais sat in his house and lamented, “I am from the inmates of Hell,” and kept away from the Prophet salla Llahu ‘alayhi wa sallam.

The Prophet salla Llahu ‘alayhi wa sallam asked Sa’d ibn Muaz, “O Abu ‘Amr, what is the matter with Thabit? Is he unwell?”

Sa’d explained, “He is my neighbour. I do not know of him being unwell.”

Sa’d approached him and mentioned what the Messenger of Allah salla Llahu ‘alayhi wa sallam said.

Thabit said, “This verse was revealed and you are well aware that I have the loudest voice when speaking to the Messenger of Allah salla Llahu ‘alayhi wa sallam. Hence, I am from the denizens of Hell.”

Sa’d related this to the Prophet salla Llahu ‘alayhi wa sallam who rectified, “Rather, he is from the people of Paradise.”^[47]

 

6. The slave girl of ‘Ali ibn al Hussain was pouring water for him in preparation for Salah. The pitcher fell from her hand on to his face and left him with a nasty gash. ‘Ali ibn al Hussain raised his head towards her:

 

فقالت الجارية إن الله يقول وَٱلۡكَٰظِمِينَ ٱلۡغَيۡظَ فقال لها قد كظمت غيظي قالت وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ فقال لها قد عفا الله عنك قالت وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ قال اذهبي فأنت حرة

The slave girl recited, “And who restrain anger.”

He said to her, “I have controlled my anger.”

She recited, “And who pardon the people.”

He said to her, “May Allah pardon you.”

She recited, “And Allah loves the doers of good.”^[48]

He said, “Leave, as you are free.”^[49]

 

NEXT⇒ Section 6 – The Qur’an and Salah in the life of the Ahlul Bayt and Sahabah

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^[1]  Al Shatibi: Al Muwafaqat, 4/144.

^[2]  Ibn al Mubarak: Al Zuhd, pg. 787; Sunan al Darimi, Hadith: 3365.

^[3]  Musannaf ‘Abdur Razzaq, Hadith: 5998; Sunan al Darimi, Hadith: 3350.

^[4]  Musannaf ‘Abdur Razzaq, Hadith: 6017; Abu ‘Ubaid: Fada’il al Qur’an, pg. 49; Sunan Sa’id ibn Mansur, pg. 7; Musannaf Ibn Abi Shaybah, Hadith: 30008; al Ajurri: Akhlaq Ahl al Qur’an, pg. 11.

^[5]  Musannaf Ibn Abi Shaybah, 2/256.

^[6]  Abu ‘Ubaid: Fada’il al Qur’an, pg. 73; Musannaf Ibn Abi Shaybah, Hadith: 30011.

^[7]  Ibn al Mubarak: Al Zuhd, pg. 840; Musnad Ahmed, Hadith: 11774.

^[8]  Ibn Abi ‘Asim: Al Ahad wa al Mathani, 4/294; al Marwazi: Mukhtasar Qiyam al Layl, pg. 173; Siyar A’lam al Nubala’, 3/174.

^[9]  Sunan al Darimi, 4/2107; Tafsir al Qurtubi, 7/312.

^[10]  Sahih Muslim, Hadith: 2454.

^[11]  Al Nawawi: Al Tibyan fi Adab Hamalat al Qur’an, 1/54.

^[12]  Sahih al Bukhari, Hadith: 7282.

^[13]  Tafsir al Qurtubi, 1/20.

^[14]  Fada’il al Qur’an, pg. 77.

^[15]  Sahih Muslim, Hadith: 817.

^[16]  Sahih al Bukhari, Hadith: 4970.

^[17]  Sahih al Bukhari, Hadith: 4341.

^[18]  Musannaf Ibn Abi Shaybah, Hadith: 8571, 30182.

^[19]  Sahih al Bukhari, Hadith: 4526.

^[20]  Fada’il al Qur’an, pg. 185.

^[21]  Ibid.

^[22]  Sahih Muslim, Hadith: 790.

^[23]  Siyar A’lam al Nubala’, 2/382.

^[24]  Ibid., 2/392.

^[25]  Fada’il al Qur’an, 1/163.

^[26]  Siyar A’lam al Nubala’, 2/383.

^[27]  Musannaf Ibn Abi Shaybah, Hadith: 29941.

^[28]  Ibn al Mubarak: Al Zuhd, Hadith: 1016; Sunan Sa’id ibn Mansur, 2/330, Hadith: 95; al Bayhaqi: Shu’ab al Iman, 3/416, Hadith: 1900.

^[29]  Abu ‘Ubaid: Fada’il al Qur’an, pg. 211. Al laft: to twist; al khala’: grass as long as it is moist.

^[30]  Musannaf Ibn Abi Shaybah, 2/256.

^[31]  Al Ajurri: Akhlaq Ahl al Qur’an, pg. 98.

^[32]  Sharh Mushkil al Athar, 4/84.

^[33]  Musannaf Ibn Abi Shaybah, Hadith: 30014.

^[34]  Surah Taha: 123.

^[35]  Musannaf Ibn Abi Shaybah, Hadith: 29955.

^[36]  Surah al Zumar: 30.

^[37]  Surah Al ‘Imran: 144.

^[38]  Sahih al Bukhari, Hadith: 3667.

^[39]  Surah al Nur: 22; Sahih al Bukhari, Hadith: 4750, from ‘Abdullah ibn ‘Utbah from Aisha; Sahih al Bukhari, Hadith: 2595; Sahih Muslim, Hadith: 2770, from ‘Urwah from Aisha.

^[40]  Sahih al Bukhari, Hadith: 6679.

^[41]  Surah al A’raf: 199.

^[42]  Sahih al Bukhari, Hadith: 4642.

^[43]  Surah Al ‘Imran: 92.

^[44]  Surah al Baqarah: 245.

^[45]  Musnad Ahmed, Hadith: 12144; Jami’ al Tirmidhi, Hadith: 2997.

^[46]  Surah al Hujurat: 2.

^[47]  Sahih Muslim, Hadith: 119.

^[48]  Surah Al ‘Imran: 134.

^[49]  Al Bayhaqi: Shu’ab al Iman, 10/545; Ibn ‘Asakir: Tarikh Dimashq, 41/387.