Benefits and Virtues of Surah 2 Al-Baqarah

virtues-benefits-surah-al-baqarah

2. Al-Baqarah

2.1 Narrated Usaid bin Hudair (رضي الله عنه)

That while he was reciting Surat Al-Baqara (The Cow) at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and the horse became quiet too. He started reciting again and the horse was startled and troubled once again. Then he stopped reciting and his son, Yahya was beside the horse. He was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he could not see it. The next morning he informed the Prophet who said, “Recite, O Ibn Hudair! Recite, O Ibn Hudair!” Ibn Hudair replied, “O Allah’s Messenger (ﷺ)! My son, Yahya was near the horse and I was afraid that it might trample on him, so I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, so I went out in order not to see it.” The Prophet (ﷺ) said, “Do you know what that was?” Ibn Hudair replied, “No.” The Prophet (ﷺ) said, “Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappeared.

Sahih al-Bukhari 5018

2.2 Narrated Abu Mas`ud Al-Ansari (رضي الله عنه)

The Prophet (ﷺ) said, “If one recites the last two Verses of Surat-al-Baqara at night, it is sufficient for him (for that night).

Sahih al-Bukhari 5040

2.3 Abu Huraira reported

Allah’s Messenger (ﷺ) as saying: Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.

Sahih Muslim 780

2.4 Yahya related

To me from Malik that he had heard that it took Abdullah ibn Umar eight years to learn Surat al-Baqara.

Muwatta Malik Book 15, Hadith 11

2.5 Abu Umama said

he heard Allah’s Messenger (ﷺ) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.

Sahih Muslim 804 a

2.6 Ibn ‘Abbas reported

that the Messenger of Allah (ﷺ) used to recite in first of the two (supererogatory) rak’ahs of the dawn:

‏﴿‏ قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا ﴾‏

“Say: We believed in Allah and what was revealed to us…” (2:136)

and in the second of the two:

﴾ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ ﴿

“I believe in Allah and I bear testimony that we are Muslims” (3:52).

Sahih Muslim 727 a

2.7 Yahya related

to me from Malik from Da’ud ibn al-Husayn that he heard al-Araj say, “I never saw the people in Ramadan, but that they were cursing the disbelievers.” He added, “The reciter of Qur’an used to recite surat al-Baqara in eight rakas and if he did it in twelve rakas the people would think that he had made it easy.”

Muwatta Malik Book 6, Hadith 6

2.8 Narrated Jabir bin `Abdullah Al-Ansari

Once a man was driving two Nadihas (camels used for agricultural purposes) and night had fallen. He found Mu`adh praying so he made his camel kneel and joined Mu`adh in the prayer. The latter recited Surat ‘Al-Baqara” or Surat “An-Nisa”, (so) the man left the prayer and went away. When he came to know that Mu`adh had criticized him, he went to the Prophet, and complained against Mu`adh. The Prophet said thrice, “O Mu`adh ! Are you putting the people to trial?” It would have been better if you had recited “Sabbih Isma Rabbika-l-A`la (87)”, Wash-shamsi wa duhaha (91)”, or “Wal-laili idha yaghsha (92)”, for the old, the weak and the needy pray behind you.” Jabir said that Mu`adh recited Sura Al-Baqara in the `Isha’ prayer.

Sahih al-Bukhari 705

2.9 Al-Bara’ b. ‘Azib reported

I said prayer with the Apostle (ﷺ) turning towards Bait-ul-Maqdis for sixteen months till this verse of Surah Baqara wis revealed:” And wherever you are turn your faces towards it” (ii. 144). This verse was revealed when the Apostle (ﷺ) had said prayer. A person amongst his people passed by the people of Ansar as they were engaged in prayer. He narrated to them (this command of Allah) and they turned their faces towards the Ka’ba.

Sahih Muslim 525 a

2.10 An-Nawwas b. Sam’an said he heard the Apostle (ﷺ) say:

On the Day of Resurrection the Qur’an and those who acted according to it will be brought with Surah al-Baqara and AI ‘Imran preceding them. The Messenger of Allah (ﷺ) likened them to three things, which I did not forget afterwards. He (the Holy Prophet) likened them to two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.

Sahih Muslim 805

2.11 It is narrated on the authority of Abdullah (b. Umar)

That when the Messenger of Allah (ﷺ) was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates every- thing that descends from above it and is held there. (It is with reference to this that) Allah said:

” When that which covers covered the lote-tree” (al-Qur’an, Iiii. 16).

He (the narrator) said: (It was) gold moths. He (the narrator further) said: The Messenger of Allah (ﷺ) was given three (things): he was given five prayers, be was given the concluding verses of Sura al-Baqara, and remission of serious Sins for those among his Ummah who associate not anything with Allah.

Sahih Muslim 173

2.12 Ibn ‘Abbas reported

that while Gabriel was sitting with the Apostle (ﷺ) he heard a creaking sound above him. He lifted his head and said:This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatihat al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).

Sahih Muslim 806

2.13 Fatimah bint Qais narrated that

she asked -or, the Prophet was asked – about Zakat, and he said: “Indeed there is a duty on wealthy aside from Zakat.” Then he recited this Ayah which is in Al-Baqarah: ‘It is not Al-Birr (piety, righteousness) that you turn your faces.’ (Al-Baqarah 2:177)

Jami` at-Tirmidhi 659

2.14 Narrated Abu Hurairah

that the Messenger of Allah (ﷺ): “For everything there is a hump (pinnacle) and the hump (pinnacle) of the Qur’an is Surat Al-Baqarah, in it there is an Ayah which is the master of the Ayat in the Qur’an; [it is] Ayat Al-Kursi.”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2878

2.15 It was narrated that ‘Aishah said

“When the Verses at the end of Surat Al-Baqarah concerning usury were revealed, the Messenger of Allah(ﷺ) went out and forbade dealing in wine.”

Sunan Ibn Majah Vol. 4, Book 30, Hadith 3382 

2.16 Narrated An-Nu’man bin Bashir

That the Prophet (ﷺ) said: “Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it.”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2882

2.17 It was narrated that Ibn ‘Umar said

“The Messenger of Allah (ﷺ) used to pray while on his animal when he was coming back from Makkah to Madinah. Concerning this, the verse was revealed:

{‏ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ‏}
So wherever you turn (yourselves or your faces) there is the Face of Allah.'”
Al-Baqarah 2:115.

Sunan an-Nasa’i 491

2.18 It was narrated that Al-Qasim said

The Greatest Name of Allah, if He is called by which He will respond, is in three Surah: Al-Baqarah, Al ‘Imran and Ta-Ha.

Sunan Ibn Majah 3856

2.19 Narrated Abu Hurairah

“The Messenger of Allah (ﷺ) sent an expedition force [comprised] of many, and he asked each what he could recite, so each one of them mentioned what he could recite – meaning what he had memorized of the Qur’an. He came to one of the youngest men among them and said: ‘What have you memorized O so-and-so?’ He said: ‘I memorized this and that and Surat Al-Baqarah.’ He said: ‘You memorized Surat Al-Baqarah?’ He said: “Yes.’ He said: “Then go, for you are their commander.’ A man among their chief said: ‘By Allah [O Messenger of Allah]! Nothing prevented me from learning Surat Al-Baqarah except fearing that I would not be able to stand with (in voluntary night prayer).’ The Messenger of Allah (ﷺ) said: ‘Learn the Qur’an to recite it, for indeed the parable of the Qur’an for the one who recites it and stands with it (in prayer) is that of a bag full of musk whose scent fills the air all around. And the parable of the one who learns it then sleeps while it is in his memory is that of a bag containing musk that is tied shut.'”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2876

2.20 Narrated Awf ibn Malik al-Ashja’i

I stood up to pray along with the Messenger of Allah (ﷺ); he got up and recited Surat al-Baqarah (Surah 2).

When he came to a verse which spoke of mercy, he stopped and made supplication, and when he came to verse which spoke of punishment, he stopped and sought refuge in Allah, then he bowed and paused as long as he stood (reciting Surah al-Baqarah), and said while bowing,

سُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ

“Glory be to the Possessor of greatness, the Kingdom, grandeur and majesty.”

:Then he prostrated himself and paused as long as he stood up and recited Surat Aal Imran (Surah 3) and then recited many surahs one after another.

Sunan Abi Dawud 873

2.21 It was narrated that Anas said:

“When one of their womenfolk menstruated, the Jews would not eat or drink with them, nor mix with them in their houses. They asked the Prophet of Allah (ﷺ) about that, and Allah the Mighty and Sublime revealed:

‏{‏ وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى ‏}‏
The ask you concerning menstruation. Say: ‘That is an Adha (a harmful thing).’Al-Baqarah 2:222

So the Messenger of Allah (ﷺ) commanded them to eat and drink with them (menstruating women) and to mix with them in their houses, and to do everything with them except intercourse. The Jews said: ‘The Messenger of Allah (ﷺ) does not leave anything against it.’ Usaid bin Hudair and ‘Abbad bin Bishr went and told the Messenger of Allah (ﷺ) and they said: ‘Should we have intercourse with them when they are menstruating?’ The expression of the Messenger of Allah (ﷺ) changed greatly until we thought that he was angry with them, and they left. Then the Messenger of Allah (ﷺ) received a gift of milk, so he sent someone to bring them back and he gave them some to drink, so they knew that he was not angry with them.”

Sunan an-Nasa’i Vol. 1, Book 1, Hadith 289

2.22 It was narrated that Abu Yunus, the freed slave of ‘Aishah the wife of the Prophet (ﷺ), said:

“Aishah told me to copy a Mushaf for her, and she said: ‘When you reach this verse, call my attention:

‏{‏ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى ‏}‏
Guard strictly the Salawat especially the middle (Al-Wusta) Salah. (Al-Baqarah 2:238)

When I reached it, I called her attention and she dictated to me: ‘Guard strictly the Salawat expecially the middle (Al-Wusta) Salah and the ‘Asr prayer, and stand before Allah with obedience.’ Then she said: ‘I heard it from the Messenger of Allah (ﷺ).'” [1] .

Sunan an-Nasa’i 472

2.23 Narrated [‘Abdullah] bin Mas’ud:

“When the Messenger of Allah (ﷺ) reached Sidrat Al-Muntaha” He said: ‘There terminates everything that ascends from the earth, and everything that descends from above. So there Allah gave him three, which He did not give to any Prophet before him: He made fiver prayers obligatory upon him, He gave him the last Verses of Surat Al-Baqarah, and He pardoned the grave sins for those of his Ummah who do not associate anything with Allah.’ Ibn Mas’ud said regarding the Ayah: “When that covered the Sidrah which did cover it! (53:16)” he said: “The sixth Sidrah in heavens.” Sufyan said: “Golden butterflies” and Sufyan indicated with his hand in a fluttering motion. Others besides Malik bin Mighwal said: “There terminates the creatures’ knowledge, there is no knowledge for them of what is above that.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 3276 

2.24 It was narrated from ‘Umar that:

When the prohibition of Khamr was revealed, ‘Umar said: “O Allah, give us a clear ruling on Khamr,” and the Verse in Al-Baqarah was revealed. ‘Umar was called and it was recited to him. Then ‘Umar said: “O Allah, give us a clear ruling on Khamr,” and the Verse in An-Nisa’ was revealed: “O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state”. And when the Iqamah for prayer was said, the caller of the Messenger of Allah [SAW] would cry out: “O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.” ‘Umar was called and this was recited to him. Then he said: “O Allah, give us a clear ruling on Khamr.” Then the Verse in Surat Al-Ma’idah was revealed, and ‘Umar was called, and it was recited to him. When he reached the words, “So, will you not then abstain?,” ‘Umar said: “We have abstained, we have abstained.”

Sunan an-Nasa’i 5540

2.25 ‘Awf bin Malik said:

“I prayed Qiyam with the Prophet (ﷺ). He started by using the Siwak and performing wudu, then he stood and prayed. He started reciting Al-Baqarah and he did not come to any verse that spoke of mercy but he paused and asked for mercy, and he did not come to any verse that spoke of punishment but he paused (and sought refuge with Allah from that). Then he bowed and he stayed bowing for as long as he had stood,a nd he said while bowing: ‘Subhanaka Dhil-jabaraut wal-malakut wal-kibriya’ wal-‘azamah (Glory be to the One Who has all power, sovereignty, magnificence and might.)’ Then he prostrated for as long as he had bowed, saying while prostrating: ‘Subhana Dhil-jabarut wal-malakut wal-kibriya’ wal-‘azamah (Glory be to the One Who has all power, sovereignty, magnificence and might.)’ Then he recited Al Imran, then another surah and another, doing that each time.”

Sunan an-Nasa’i 1132

2.26 It was narrated that Bara bin Azib said

concerning the Verse: “And of that which We have priduced from the earth for you, and don not aim at that which is bad to spend from it. ” [Al-Baqarah 2:267] “This was revealed concerning the Ansar. At the time of the new date-palm harvest, they would take a bunch of dates that were beginning to ripen and hang it on a rope between two of the pillars in the mosque of the Messenger of Allah (ﷺ), and the poor emigrants would eat from it.” One of them deliberately mixed a bunch containing rotten and shriveled dates, and thought this was permissible because of the large number of dates that had been put there. So the following was revealed about the one who did that: ‘… and do not aim at that which is bad to spend from it’. Meaning do not seek out the rotten and shriveled dates to give in charity: ‘…(thought) you would not accept it save if you close your eyes and tolerate therein.’ Meaning, if you were given this as a gift you would only accept it because you felt embarrassed, and you would get angry that he had sent something of which you have no need. And know that Allah has no need of your charity.”

Sunan Ibn Majah 1822

2.27 It was narrated that ‘Abdullah bin Abbas said:

“There was an eclipse of the sun and the Messenger of Allah (ﷺ) prayed and the people with him. He stood for long time reciting something like Surah Al-Baqarah, then he raised (his head) and stood for a long time, then he raised (his head) and stood for a long time which was shorter than the first time. Then he bowed for a long time, which was shorter than the first time, then he prostrated. Then he got up and stood for a long time, which was shorter than the first time, then he bowed for a long time, which was shorter than the first time, then he raised (his head) and stood for a long time, which was shorter than the first time. Then he bowed for a long time, which was shorter than the first time, then he prostrated, then he finished (his prayer) and the sun had been clear. He said: ‘The sun and the moon are two of the signs of Allah (SWT) and they do not become eclipsed for the death or birth of anyone. If you see that then remember Allah (SWT) the Mighty and Sublime.’ They said: ‘O Messenger of Allah (ﷺ), we saw you stretching out your hand when you were standing, then we saw you moving backward. He said: ‘I saw Paradise-or it was shown to me- and I reached out to a take a bunch of its fruits. If I ha taken it you would have eaten from it for as long as this world lasts. And I saw Hell and I have never seen anything like it, and I saw that most of its inhabitants are women.’ They said: “Why, O Messenger of Allah (ﷺ)? He said: ‘Because of their ingratitude.’ It was said: ‘Are they ungrateful to Allah?’ He said: ‘They are ungrateful to their husbands and they are ungrateful for kind treatment. If you are kind to one of them for a lifetime, then she sees (one) bad thing from you, she will say: I have never seen anything good from you.'”

Sunan an-Nasa’i 1493

2.28 It was narrated from ‘Abdur-Rahman bin Abi Laila that his father Abu Laila said:

“I was sitting with the Prophet (ﷺ) when a Bedouin came to him and said: ‘I have a brother who is sick.’ He said: ‘What is the matter with your brother?’ He said: ‘He suffers from a slight mental derangement.’ He said: ‘Go and bring him.’” He said: “(So he went) and he brought him. He made him sit down in front of him and I heard him seeking refuge for him with Fatihatil-Kitab; four Verses from the beginning of Al-Baqarah, two Verses from its middle:

وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ
‘And your Ilah (God) is One Ilah (God – Allah),’ [2:163]

and Ayat Al-Kursi; and three Verses from its end; a Verse from Al ‘Imran, I think it was:

‏{شَهِدَ اللَّهُ أَنَّهُ لاَ إِلَهَ إِلاَّ هُوَ}
‘Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He),’ [3:18]

a Verse from Al-A’raf:

‏{إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ}
‘Indeed, your Lord is Allah,’ [7:54]

a Verse from Al-Mu’minun:

‏{وَمَنْ يَدْعُ مَعَ اللَّهِ إِلهًا آخَرَ لاَ بُرْهَانَ لَهُ بِهِ }
‘And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof,’[23:117]

a Verse from Al-Jinn: ‘

‏{وَأَنَّهُ تَعَالَى جَدُّ رِبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلاَ وَلَدًا}‏
And He, exalted is the Majesty of our Lord,’ [72:3]

ten Verses from the beginning of As-Saffat; three Verses from the end of Al-Hashr; (then)

‏{قُلْ هُوَ اللَّهُ أَحَدٌ }‏
‘Say: He is Allah, (the) One,’ [112:1]

and Al-Mu’awwidhatain. Then the Bedouin stood up, healed, and there was nothing wrong with him.”

Sunan Ibn Majah Vol. 4, Book 31, Hadith 3549

2.29 Narrated ‘Abdullah bin Mas’ud:

“Allah has not created in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi.” Sufyan said: “Because Ayat Al-Kursi is the Speech of Allah, and Allah’s Speech is greater than Allah’s creation of the heavens and the earth.”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2884 

2.30 Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said: “Whoever recites Ha Mim Al-Mu’min – up to – To Him is the return (40:1-3) and Ayat Al-Kursi when he reaches (gets up in) the morning, he will be protected by them until the evening. And whoever recites them when he reaches the evening, he will be protected by them until the morning.”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2879 

2.31 Narrated Abu Huraira:

Allah’s Messenger (ﷺ) ordered me to guard the Zakat revenue of Ramadan. Then somebody came to me and started stealing from the foodstuff. I caught him and said, “I will take you to Allah’s Messenger (ﷺ)!” Then Abu Huraira described the whole narration and said: That person said (to me), “(Please don’t take me to Allah’s Messenger (ﷺ) and I will tell you a few words by which Allah will benefit you.) When you go to your bed, recite Ayat-al-Kursi, (2.255) for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn.” (When the Prophet (ﷺ) heard the story) he said (to me), “He (who came to you at night) told you the truth although he is a liar; and it was Satan.”

Sahih al-Bukhari 5010

2.32 Narrated ‘Abdur-Rahman bin Abi Laila:

that Abu Ayyub Al-Ansari had a store house in which he kept dates. A ghoul would come and take from it, so he complained about that to the Prophet (ﷺ). So he said: “Go, and when you see her say: ‘In the Name of Allah, answer to the Messenger of Allah (ﷺ).'” He said: “So I caught her, and she swore that she would not return, so I released her.” He went to the Prophet (ﷺ) and he said: “What did your captive do?” He said: “She swore not to return.” He said: “She has lied, and she will come again to lie.” He said: “I caught her another time and she swore that she would not return, so I released her, and went to the Prophet (ﷺ).” He said: “What did your captive do?” He said: “She swore that she would not return.” So he said: “She lied and she will come again to lie.” So he caught her and said: “I shall not let you go until you accompany me to the Prophet (ﷺ).” She said: “I shall tell you something: If you recite Ayat Al-Kursi in your home, then no Shaitan, nor any other shall come near you.” So he went to the Prophet (ﷺ) and he said: “What did your captive do?” He said: “I informed him of what she said, and he said: ‘She told the truth and she is a continuous liar.'”

Jami` at-Tirmidhi Vol. 5, Book 42, Hadith 2880 

2.33 Narrated Abu Sa’eed:

that about Allah’s saying:

‏(‏كََذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا ‏)
Thus we have made you a Wasata nation (2:143)

– the Prophet (ﷺ) said: “The meaning of Wasata is just.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2961

2.34 Narrated Zaid bin Arqam

“During the time of the Messenger of Allah (ﷺ), we would talk during Salat, so ‘And stand before Allah with obedience (2:238) was revealed, ordering us to be silent.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2986

2.35 It was narrated that ‘Aishah said

“The Quraish said: ‘We are the neighbors of the House and we do not leave the sanctuary.’ Allah said: ‘Then depart from the place whence all the people depart.’” [2:199]

Sunan Ibn Majah Vol. 4, Book 25, Hadith 3018

2.36 Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said, regarding Allah’s saying: Enter the gate in prostration (2:58): “They entered dragging their behinds” meaning they distorted it, and with this chain, from the Prophet (ﷺ): But those who did wrong changed the word from that which had been told to them for another (2:59) – “They said: Habbah (a seed) in Sha’irah (in barely).”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2956

2.37 Narrated Jabir bin ‘Abdullah:

“When the Messenger of Allah (ﷺ) arrived in Makkah, performing Tawaf around the House seven times, I heard him reciting:

‏(‏وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى ‏)

And take the Maqam of Ibrahim as a place of prayer (2:125).

So he performed Salat behind the Maqam, then he came to the (Black) Stone, then he said: ‘We begin with what Allah began with.’ So he began at As-Safa and recited:

‏(‏إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ‏)

Indeed As-Safa and Al-Marwah are among the Symbols of Allah (2:158).”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2967

2.38 Narrated Al-Bara:

The companions of (the Prophet) Muhammad who took part in Badr, told me that their number was that of Saul’s (i.e. Talut’s) companions who crossed the river (of Jordan) with him and they were over three-hundred-and-ten men. By Allah, none crossed the river with him but a believer. (See Qur’an 2:249)

Sahih al-Bukhari 3957

2.39 Narrated Anas:

that ‘Umar bin Al-Khattab said: “O Messenger of Allah (ﷺ)! I wish that we could perform Salat behind the Maqam: So the following was revealed:

(‏وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى ‏)‏
And take you the Maqam of Ibrahim as a place of Salat. (2:125).”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2959

2.40 Narrated Ibn ‘Abbas:

“When the Prophet (ﷺ) began facing the Ka’bah they said: ‘O Messenger of Allah! How about our brothers who died while they were praying toward Bait Al-Maqdis?’ So Allah Most High revealed:
‏(‏وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ‏)
Allah would not allow your faith to be wasted. (2:143)”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2964

2.41 Narrated Jabir:

“The Jews would say: “Whoever goes into his wife’s vagina from behind her, then his children will be cross-eyed.’ So Allah revealed:

(‏نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ ‏)‏
Your wives are a tilth for your, so go to your tilth when or how you will (2:223).”

Abu Umamah bin Sahl bin Hunaif said:
concerning the Verse in which Allah, the Mighty and Subline, says:
‏{‏ وَلاَ تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ ‏}‏
And do not aim at that which is bad to spend from it.”
This refers to had quality dates. The Messenger of Allah forbade taking bad quality dates as Sadaqah.

Sunan an-Nasa’i 2492

2.42 It was narrated that Mujahid said:

‏{‏ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ ‏}
“Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free

The rule for the Children of Israel was Qisas, and not Diyah. Then Allah, the Mighty and Sublime, revealed the Diyah to them, and He revealed this ruling to this Ummah as an alleviation of the ruling that applied to the Children of Israel.”

Sunan an-Nasa’i 4782

2.43 Zaid b. Thabit said:

The Messenger of Allah (ﷺ) used to offer the Zuhr prayer in midday heat; and no prayer was harder on the Companions of the Messenger of Allah (ﷺ) that this one. Hence the revelation came down:

‏{‏ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى ‏}
“Be guardians of your prayers, and of the midmost prayer” (2:238).

He (the narrator) said: There are two prayers before it and two prayers after it.

Sunan Abi Dawud 411

2.44 Narrated ‘Asim Al-Ahwal:

“I asked Anas bin Malik about As-Safa and Al-Marwah, and he said: ‘They were among the rites of Jahiliyyah.’ He said: ‘So during Islam, we refrained from them, then Allah, Blessed and Most High, revealed:

(‏ إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا ‏)
Indeed As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin for those who perform Hajj or ‘Umrah to the house to go between them. (2:158)’

He said: ‘So it is voluntarily then verily, Allah is the All-Recogniser, the All-Knowing. (2:158)'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2966

2.45 Ubayy bin Ka’b (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said: “Abu Mundhir! Do you know which Ayah in Allah’s Book is the greatest?” I replied: “It is ‘Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living…)’.” (2:256) Thereupon he (ﷺ) patted me in the chest and said, “Rejoice by this knowledge, O Abu Mundhir!”

Riyad as-Salihin Book 9, Hadith 29

2.46 Ibn ‘Abbas (May Allah be pleased with them) reported:

Ukaz, Mijannah and Dhul-Majaz were markets during the pre-Islamic period. The Companions disliked trading there till the following Ayat of the Noble Qur’an were revealed: “There is no sin on you if you seek the Bounty of your Rubb (during pilgrimage by trading)…” (2:198)

Riyad as-Salihin Book 11, Hadith 14

2.47 Narrated Anas:

“When this Ayah was revealed:
‏(‏ لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ ‏)‏ ‏)
By no means shall you attain Al-Birr unless you spend of that which you love (3:92).

Or,
(‏مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا ‏
‘…Who is he that will lend to Allah a goodly loan… (2:245)’

Abu Talhah – who had a garden – said: ‘O Messenger of Allah! My garden is for Allah, and if I was able to keep it secret I would not make it public.’ So he said: ‘Keep it for your relatives’ or ‘your close relatives.'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2997

2.48 Narrated ‘Abdur-Rahman bin Ya’mar:

that the Messenger of Allah (ﷺ) said: “The Hajj is ‘Arafat, the Hajj is ‘Arafat, the Hajj is ‘Arafat. The days of Mina are three:

‏(‏فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلاَ إِثْمَ عَلَيْهِ ‏)
But whoever hastens to leave in two days, there is no sin on him, and whoever stays on, there is no sin on him (2:203).

And whoever sees (attends) the ‘Arafah before the rising of Fajr, then he has performed the Hajj.” Ibn Abi ‘Umar said: “Sufyan bin ‘Uyainah said: ‘This is the best Hadith that Ath-Thawri reported.'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2975 

2.49 Narrated Ibn ‘Umar:

“The Messenger of Allah (ﷺ) would perform voluntary Salat upon his mount facing whichever direction he was headed, while he was coming from Makkah to Al-Madinah.” Then Ibn ‘Umar recited:

‏(‏وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ‏)‏
To Allah belong both the east and the west. (2:115)”

And Ibn ‘Umar said: “It was about this that the Ayah was revealed.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2958

2.50 Narrated ‘Abdullah bin ‘Amir bin Rabi’ah:

from his father who said: “We were with the Messenger of Allah (ﷺ) on a journey on a very dark night and we did not know where the Qiblah was. So each man among us prayed in his own direction. In the morning when we mentioned that to the Messenger of Allah (ﷺ), then the following was revealed:

‏(‏أَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ‏)‏
“So wherever you turn, there is the Face of Allah. (2:115)”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2957

2.51 Nafi’ said:

“Ibn ‘Umar never refused to be appointed as guardian.” The most beloved thing to Ibn Sirin concerning an orphan’s wealth was that the orphan’s advisor and guardians would assemble to decide what is best for him. When Tawus was asked about something concerning an orphan’s affairs, he would recite:

{‏وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ‏}‏‏
‘…And Allah knows him who means mischief from him who means good…’ (V 2:220).

‘Ata said concerning some orphans, “The guardian is to provide for the young and the old orphans according to their needs from their shares.”

Sahih al-Bukhari 2767

2.52 Narrated Bara’ bin `Azib:

Allah’s Messenger (ﷺ) prayed facing Baitul-Maqdis for sixteen or seventeen months but he loved to face the Ka`ba (at Mecca) so Allah revealed:

{‏قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ‏}
“Verily, We have seen the turning of your face to the heaven!” (2:144)

So the Prophet (ﷺ) faced the Ka`ba and the fools amongst the people namely “the Jews” said, “What has turned them from their Qibla (Baitul-Maqdis) which they formerly observed”” (Allah revealed):

{‏قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ‏}
“Say: ‘To Allah belongs the East and the West. He guides whom he will to a straight path’.” (2:142)

A man prayed with the Prophet (facing the Ka`ba) and went out. He saw some of the Ansar praying the `Asr prayer with their faces towards Baitul-Maqdis, he said, “I bear witness that I prayed with Allah’s Messenger (ﷺ) facing the Ka`ba.” So all the people turned their faces towards the Ka`ba.

Sahih al-Bukhari 399

2.53 Narrated Ibn ‘Abbas:

“When this Ayah was revealed:

‏(‏إِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ ‏)
And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it (2:284).

Somethings entered their hearts that had not entered before. So they mentioned that to the Prophet (ﷺ) and he said: ‘Say: “We hear and we obey.” So Allah put faith into their hearts and Allah Blessed and Most High revealed the Ayah:
‏(‏آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ‏)‏
‏(‏ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ‏)
The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers (and) Allah does not burden a soul beyond what it can bear, for it is what it has earned and against it is what it has wrought. “Our Lord! Punish us not if we forget or fall into error (2:286).”

He said: ‘I have done so (as requested).’
‏(‏رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ‏)‏
‏ ‏‏ ‏(‏رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ‏)

Our Lord! Lay not upon us a burden like that which You did upon those before us. He said: [‘I have done so (as requested).’] Our Lord! Put not a burden upon us greater than we have strength for. Pardon us and grant us forgiveness. Have mercy on us (2:286). He said: ‘I have done so (as requested).'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2992

2.54 Yahya related to me from Malik

from Hisham ibn Urwa that Abdullah ibn az-Zubayr used to say, “Know that the whole of Arafa is a standing-place except for the middle of Urana, and that the whole of Muzdalifa is a standing-place except for the middle of Muhassir.”

Malik said,

“Allah, the Blessed and Exalted says,

‏{‏فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ ‏}
‘There is to be no rafath, no fusuq and no jidal during the hajj.’ ” (Sura 2 ayat 197).

He added, “Rafath is sexual relations with women, and Allah knows best. Allah, the Blessed and Exalted says,

‏{‏أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ ‏}
‘Rafath with your women is permitted to you on the night of the fast.’ (Sura 2 ayat 197).

Fusuq are sacrifices made to idols, and Allah knows best. Allah, the Blessed and Exalted, says,

‏{‏أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ‏}
‘Or a fisq offered up to other than Allah.’ (Sura 2 ayat 197)

Jidal (arguing) during the hajj refers to when the Quraysh used to stand near the mashar al-haram at Quzah in Muzdalifa, while the Arabs and others would stand at Arafa, and they would argue about who was the more correct. Allah, the Blessed and Exalted, says,

‏{‏لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا هُمْ نَاسِكُوهُ فَلاَ يُنَازِعُنَّكَ فِي الأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ‏}

‘And we appointed a method of sacrifice for every nation, which they followed, so let them not dispute with you about the matter, and call to your Lord. Surely you are on a straight guidance.’ (Sura 22 ayat 67)

This is what jidal refers to in our opinion, and Allah knows best. This I have heard from the people of knowledge.”

Muwatta Malik Book 20, Hadith 176

2.55 Abu Aiyub (RAA) narrated that:

‘This verse was revealed concerning us (al-Ansar).’ He was referring to the verse, “And do not throw yourselves into destruction (2:195). Abu Aiyub said that to answer those who disapproved of the action of those who attacked the Romans till they were amidst their army.’

Bulugh al-Maram Book 11, Hadith 1316

2.56 Narrated Abu Malik:

from Al-Bara (regarding): And do not aim at that which is bad to spend from it (2:267) – he said: “It was revealed about us, the people of the Ansar who were date-palm owners. A man would bring the amount of dates that he would from his date-palms, either a lot or a little. A man would bring a cluster or two and hang it in the Masjid. The people of As-Suffah did not have food, so one of them would go up to the cluster and hit it with his stick, and unripe and ripe dates would fall, and he would eat. Some people did not hope for good, so a man would bring a cluster with pitless and hard dates, and a cluster with damaged dates, and hang it. So Allah, Blessed and Most High, revealed: O you who believe! Spend of the good things which you have earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it (2:267). They said: ‘If one of you were given similar to what he gave, he would take it except bashfully with your eyes closed.’ So after that, one of us would bring the best that we had.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2987

2.57 It was narrated that ‘Abdullah bin Ma’qil said:

“I sat with Ka’b bin ‘Ujrah in the mosque and asked him about this Verse: ‘He must pay a compensation of either fasting (three days) or giving charity (feeding six poor persons) or offering sacrifice (one sheep).’ [2:196] Ka’b said: it was revealed concerning me. I had trouble with my head, so I was carried to the Messenger of Allah (ﷺ), with lice crawling on my face. He said: ‘I did not think that you were suffering as much as I see. Do you have a sheep?’ I said: ‘No.’ Then this Verse was revealed: “He must pay a Fidyah (ransom) of either fasting (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep).” [2:196] He said: ‘Fasting is three days, charity is to be given to six poor persons, giving each one half of a Sa’ of food, and the sacrifice is a sheep.’”

Sunan Ibn Majah Vol. 4, Book 25, Hadith 3079

2.58 After performing the ablution ‘Uthman said,

“I am going to tell you a Hadith which I would not have told you, had I not been compelled by a certain Holy Verse (the sub narrator ‘Urwa said:
This verse is: “Verily, those who conceal the clear signs and the guidance which we have sent down…)” (2:159). I heard the Prophet (ﷺ) saying, ‘If a man performs ablution perfectly and then offers the compulsory congregational prayer, Allah will forgive his sins committed between that (prayer) and the (next) prayer till he offers it.

Sahih al-Bukhari 160

2.59 Yahya related to me from Malik

that he had heard that al-Qasim ibn Muhammad and Nafi, the mawla of Abdullah ibn Umar said, “You cannot do itikaf unless you are fasting, because of what Allah, the Blessed and Exalted, says in His Book, ‘And eat and drink until the white thread becomes clear to you from the black thread of dawn, then complete the fast until night-time, and do not have intercourse with them while you are doing itikaf in mosques,’ (Sura 2 ayat 187). Allah only mentions itikaf together with fasting.”

Malik said, “That is what we go by here.”

Muwatta Malik Book 19, Hadith 4

2.60 Yahya related to me from Malik

rom Abd ar-Rahman ibn al-Qasim that his father said about the word of Allah, the Blessed, the Exalted, “There is no fault in you about the proposal you offer to women, or hide in yourselves. Allah knows that you will be mindful of them; but do not make troth with them secretly without honourable words,” (Sura 2 ayat 235) that it referred to a man saying to a woman while she was still in her idda after the death of her husband, “You are dear to me, and I desire you, and Allah brings provision and blessing to you,” and words such as these.

Muwatta Malik Book 28, Hadith 3

2.61 Yahya related to me from Malik

from Thawr ibn Zayd ad-Dili that Allah, the Blessed, the Exalted, sent down about a man who divorced his wife and then returned to her while he had no need of her and did not mean to keep her so as to make the idda period long for her by that in order to do her harm, “Do not retain them by force, to transgress. Whoever does that has wronged himself.” (Sura 2 ayat 231). Allah warns them by that ayat.

Muwatta Malik Book 29, Hadith 81

2.62 Narrated Ibn ‘Abbas:

“‘Umar came to the Messenger of Allah (ﷺ) and said: ‘O Messenger of Allah! I am ruined!’ He said: ‘Why are you ruined?’ He said: ‘I turned my mount during the night (meaning that he went into his wife from behind).'” He said: “So the Messenger of Allah (ﷺ) did not say anything in reply to him. Then Allah revealed this Ayah to the Messenger of Allah (ﷺ): ‘Your wives are a tilth for you, so go to your tilth when or how you will (2:223).’ From the front, the back, avoiding the anus, and menstruation.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2980

2.63 Narrated ‘Abdullah bin Mas’ud:

that the Messenger of Allah (ﷺ) said: “Indeed the Shaitan has an effect on the son of Adam, and the angel also has en effect. As for the Shaitan, it is by threatening evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds that, let him know that it is from Allah, and let him praise Allah for it. Whoever finds the other then let him seek refuge with Allah from the Shaitan (the outcast) then recite: Shaitan threatens you with poverty and orders you to commit Fahisha (2:268).”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2988

2.64 Narrated Umayyah:

that she asked ‘Aishah about the saying of Allah, blessed and Most High: And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it (2:284). And about His saying: And whoever does evil, he will be recompensed for it (4:123). She said: “No one has asked me about it since I asked the Messenger of Allah (ﷺ), he said: ‘This is Allah’s admonition for His slave regarding whatever he is stricken with, of fever and problems, even the item that he has in the pocket of his shirt which he loses and worries about, until the slave’s sins are removed, just as the red ore is removed from the bellows.'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2991

2.65 Ibn ‘Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (ﷺ) used to recite during the two Rak’ah of Fajr prayer: “Say (O Muslims): We believe in Allah and that which has been sent down to us…” (2:136) which is in Surat Al-Baqarah in the first Rak’ah and the Verse: “We believe in Allah, and bear witness that we are Muslims (i.e., we submit to Allah.” (3:52) in the second Rak’ah.

According to another narration, he (ﷺ) recited from Surat Al-‘Imran the Verses: “Come to a word which is just between us and you…” (3:64).

Riyad as-Salihin Book 9, Hadith 117

2.66 Narrated Abu Hurairah

That he heard the Prophet (ﷺ) recite in both rak’ahs of the dawn: “Say: We believe in Allah, and in the revelation given to us” (3:84). This is in the first rak’ah. In the second rak’ah he recited this verse: “Our Lord, we have believed in what You have sent down, and we follow the Messenger, so write us down among those who bear witness.” or he recited: “Surely, we have sent you with the truth as a bringer of glad tidings, and a warner. And you will not be asked about the inhabitants of the Blazing Fire” (2:119). Al-Darawardi doubted (which of the verse he recited).

Sunan Abi Dawud 1260

2.67 It was narrated from ‘Ali bin Abu Talib,

Abu Darda’, Abu Hurairah, Abu Umamah Al-Bahili, ‘Abdullah bin ‘Umar, ‘Abdullah bin ‘Amr, Jabir bin ‘Abdullah and ‘Imran bin Husain, all of them narrating that the Messenger of Allah (ﷺ) said:
“Whoever sends financial support in the cause of Allah and stays at home, for every Dirham he will have (the reward of) seven hundred Dirham. Whoever fights himself in the cause of Allah, and spends on that, for every Dirham he will have (the reward of) seven hundred thousand Dirham.” Then he recited the Verse: “Allah gives manifold increase to whom He wills.”[2:261]

Sunan Ibn Majah Vol. 4, Book 24, Hadith 2761

2.68 Sufyan bin Bukair bin ‘Ata’ said:

“I heard ‘Abdur-Rahman bin Ya’mur Dili say: ‘I saw the Messenger of Allah (ﷺ) when he was standing at ‘Arafat, and some people from Najd came to him and said: “O Messenger of Allah, what is Hajj?” He said: “Hajj is ‘Arafah. Whoever comes before Fajr prayer on the night of Jam’, he has completed his Hajj. The days at Mina are three. ‘But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him.’” [2:203] Then he seated a man behind him on his mount and he started calling out these words.’”

Sunan Ibn Majah Vol. 4, Book 25, Hadith 3015

2.69 It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:

“We are more likely to express doubt than Ibrahim when he said: “My Lord! Show me how You give life to the dead.’ He (Allah) said: ‘Do you not believe?’ He (Ibrahim) said: ‘Yes (I believe), but to be stronger in Faith.’[2:260] And may Allah have mercy on Lut. He wished to have a powerful support. And if i were to stay in prison as long as Yusuf stayed, I would have accepted the offer.’”

Sunan Ibn Majah 4026

2.70 Narrated Abu Huraira:

People say that I have narrated many Hadiths (The Prophet’s narration). Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are: “Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Messenger (ﷺ) contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.

Sahih al-Bukhari 118

2.71 Malik related to me

that he had heard that Uthman ibn Affan was brought a woman who had given birth after six months and he ordered her to be stoned. Ali ibn Abi Talib said to him, “She does not deserve that. Allah, the Blessed, the Exalted, says in His Book, ‘Their carrying and weaning is thirty months,’ (Sura 46 ayat 15) and he said, ‘Mothers suckle their children for two full years for whoever wishes to complete the suckling.’ (Sura 2 ayat 233) Pregnancy can then be six months, so she does not deserve to be stoned.” Uthman ibn Affan sent for her and found that she had already been stoned.

Malik related to me that he asked Ibn Shihab about someone who committed sodomy. Ibn Shihab said, “He is to be stoned, whether or not he is muhsan.”

Muwatta Malik Book 41, Hadith 11

2.72 Yahya related to me from Malik

from Muhammad ibn Abd ar-Rahman ibn Sad ibn Zurara that he had heard that Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, killed one of her slave-girls who had used sorcery against her. She was a mudabbara. Hafsa gave the order, and she was killed.

Malik said, “The sorcerer is the one who uses sorcery for himself and no one else uses that for him. It is like the one about whom Allah, the Blessed, the Exalted, said in His Book, ‘They know the one who devotes himself to it will have no share in the Next World.’ (Sura 2 ayat 102) I think that that person is killed if he does that himself.”

Muwatta Malik Book 43, Hadith 14

2.73 On the authority of Abu Hurayrah (ra):

The Messenger of Allah (ﷺ) said, “Allah the Almighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered?

40 Hadith Nawawi 10

2.74 Narrated Mujahid

that Ka’b bin ‘Ujrah said: “By the one in Whose Hand is my soul! This Ayah was revealed referring to my case: ‘And whosoever of you is ill or has an ailment on his scalp (necessitating shaving) he must pay Fidyah of either fasting or giving charity, or a sacrifice. (2:196)'” He said: “We were with the Messenger of Allah (ﷺ) at Al-Hudaibiyyah and we were in a state of Ihram. The idolaters had held us back, and I had a good deal of hair, and the lice were falling on my face. The Prophet (ﷺ) passed by me and said: ‘The lice on your head are bothering you?'” He said: “I said: ‘Yes.’ He said: ‘Then shave.’ And this Ayah was revealed.” Mujahid said: “The fasting is for three days, the feeding is six needy people, and the sacrifice is a sheep or more.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2973

2.75 Narrated Isra’il:

from As-Suddi who said: “Someone who heard from ‘Ali, narrated about him saying: ‘When this Ayah was revealed: “And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and He punishes whom He wills (2:284).’ – we were very distressed about it.’ He said: ‘We said: “Something occurs in ourselves to one of us, and he will be taken to account for it, and we do not know what of it he will be pardoned for, and what of it he will not be pardoned for.” So this Ayah was revealed: Allah does not burden a soul beyond what it can bear, for it, is what it has earned, and against it, is what it has wrought. (Its meaning is recorded by Muslim, while the chain for this version is weak)

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2990

2.80 It was narrated from Abu Sa’eed that the Messenger of Allah (ﷺ) said:

“A Prophet will come accompanied by two men, and a Prophet will come accompanied by three, and (some will come) with more or less than that. It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: “Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad (ﷺ)) be a witness over you.’” [2:143]

Sunan Ibn Majah Vol. 5, Book 37, Hadith 4284 

2.81 Ibn ‘Abbas said that he has been asked regarding Hajj-at-Tamattu’ on which he said,

“The Muhajirin and the Ansar and the wives of the Prophet (ﷺ) and we did the same. When we reached Makkah, Allah’s Messenger (ﷺ) said, “Give up your intention of doing the Hajj (at this moment) and perform ‘Umra, except the one who had garlanded the Hady.” So, we performed Tawaf round the Ka’bah and [Sa’y] between As-safa and Al-MArwa, slept with our wives and wore ordinary (stitched) clothes. The Prophet (ﷺ) added, “Whoever has garlanded his Hady is not allowed to finish the Ihram till the Hady has reached its destination (has been sacrificed)”. Then on the night of Tarwiya (8th Dhul Hijjah, in the afternoon) he ordered us to assume Ihram for Hajj and when we have performed all the ceremonies of Hajj, we came and performed Tawaf round the Ka’bah and (Sa’y) between As-Safa and Al-Marwa, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah:

“… He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observer Saum (fasts) three days during the Hajj and seven days after his return (to his home)….” (V. 2:196).

And the sacrifice of the sheep is sufficient. So, the Prophet (ﷺ) and his Companions honied the two religious deeds, (i.e. Hajj and ‘Umra) in one year, for Allah revealed (the permissibility) of such practice in His book and in the Sunna (legal ways) of His Prophet (ﷺ) and rendered it permissible for all the people except those living in Makkah. Allah says: “This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e. non resident of Makkah).” The months of Hajj which Allah mentioned in His book are: Shawwal, Dhul-Qa’da and Dhul-Hijjah. Whoever performed Hajj-at-Tamattu’ in those months, then slaughtering or fasting is compulsory for him.

The words: 1. Ar-Rafatha means sexual intercourse. 2. Al-Fasuq means all kinds of sin, and 3. Al-Jidal means to dispute.

Sahih al-Bukhari 1572

2.82 It was narrated that Bara’ said:

“We prayed with the Messenger of Allah (ﷺ) facing towards Baitul-Maqdis (Jerusalem) for eighteen months, then the Qiblah was changed to the Ka’bah two months after the Prophet (ﷺ) entered Al-Madinah. When the Messenger of Allah (ﷺ) prayed towards Baitul-Maqdis, he would often lift his face towards the heavens, and Allah knew what was in the heart of His Prophet and how he longed to face the Ka’bah (during prayer). Jibril appeared (in the sky), and the Messenger of Allah (ﷺ) started watching him as he was descending between the heavens and the earth, waiting to see what he would bring. Then Allah revealed the words: ‘Verily, We have seen the turning of your face towards the heaven. Surely, We shall turn you to a Qiblah that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wherever you people are, turn your faces (during prayer) in that direction.’ [2:144] Then someone came to us and said: ‘The Qiblah has been changed to the Ka’bah.’ We had performed two Rak’ah facing towards Jerusalem. And we were bowing. So we turned around, and we continued our prayer. The Messenger of Allah (ﷺ) said: ‘O Jibril! What about our prayer facing towards Baitul- Maqdis?’ Then Allah revealed the words: “And Allah would never make your faith to be lost.” [2:143]

Sunan Ibn Majah Vol. 1, Book 5, Hadith 1010

2.83 Narrated `Umar (bin Al-Khattab):

My Lord agreed with me in three things: -1. I said, “O Allah’s Messenger (ﷺ), I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two rak`at of Tawaf of Ka`ba)”. (2.125) -2. And as regards the (verse of) the veiling of the women, I said, ‘O Allah’s Messenger (ﷺ)! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.’ So the verse of the veiling of the women was revealed. -3. Once the wives of the Prophet (ﷺ) made a united front against the Prophet (ﷺ) and I said to them, ‘It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.’ So this verse (the same as I had said) was revealed.” (66.5).

Sahih al-Bukhari 402

2.84 Narrated Al-Bara bin ‘Azib

“When the Messenger of Allah (ﷺ) arrived in Al-Madinah, he performed Salat facing the direction of Bait Al-Maqdis (Jerusalem) for sixteen or seventeen months. The Messenger of Allah (ﷺ) longed to face toward the Ka’bah, so Allah, Might and Sublime is He revealed: Verily, WE have seen the turning of your face towards the heave. Surely, We Shall turn your face in the direction of Al-Masjid Al-Haram (2:144). So he faced the direction of the Ka’bah and he longed for that. (One day) a man performed Salat Al-‘Asr along with him.” He said: “Then he passed by some people of the Ansar performing Salat Al-‘Asr, while they were bowing toward Bait Al-Maqdis. He told them that he testifies that he performed Salat with the Messenger of Allah (ﷺ), and he had faced the direction of the Ka’bah.” He said: “So they turned while they were bowing.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2962

2.85 Narrated Al-Bara bin ‘Azib

“It was the custom among the Companions of Muhammad (ﷺ), that if any of them was fasting and the food was presented but he had slept before eating, he would not eat that night, nor the following day until the evening. Qais bin Sirmah Al-Ansari fasted and came to his wife at the time of Iftar, and said to her: ‘No, but I will go and bring something for you.’ He worked during the day, so his eyes (sleep) overcame him. Then his wife came, and when she saw him she said: ‘You shall be disappointed.’ About the middle of the next day he fainted. That was mentioned to the Prophet (ﷺ), so this Ayah was revealed: ‘It is made lawful for you to have sexual relations with your women on the night of the fasts. So they were very happy about that. ‘And eat and drink until the white thread (light) of dawn appears distinct to you from the black thread (of night). (2:187)'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2968

2.86 Narrated Aslam bin ‘Imran At-Tujibi:

“We were in a Roman city, when a large column of Romans came out to us. So about the same number or more of the Muslims went towards them. The commander of the people of Egypt was ‘Uqbah bin ‘Amir, and the commenter of the (our) group was Fadalah bin ‘Ubaid. One man among the Muslims reached the Roman line until he entered amidst them, so the people started screaming: ‘Subhan Allah! He has thrown himself into destruction!’ Abu Ayyub Al-Ansari said: ‘O you people! You give this interpretation for this Ayah, while this Ayah was only revealed about us, the people among the Ansar, when Allah made Islam might, and increased its supporters. Some of us secretly said to each other, outside of the presence of the Messenger of Allah (ﷺ): “Our wealth has been ruined, and Allah has strengthened Islam, and increased its supporters, so if we tend to our wealth then what we lost of it shall be revitalized for us.” So Allah, Blessed and Most High, revealed to His Prophet (ﷺ), rebuking what we said: ‘And spend in the cause of Allah, and do not throw yourselves into destruction. (2:195)’ So the destruction was tending to the wealth and maintaining it.’ Abu Ayyub did not cease traveling in Allah’s cause, until he was buried in the land of the Romans.”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2972

2.87 Narrated Al-Hasan:

from Ma’qil bin Yasar that he married his sister to a man among the Muslims during the time of the Messenger of Allah (ﷺ). She remained with him as long as she did, then he divorced her once without taking her back until her ‘Iddah elapsed, but they desired each other again. He (Ma’qil) said to him: ‘You ingrate! I honored you by marrying her to you, then you divorced her. By Allah! She will never be returned to you again.’ Allah knew of his heed for her and her need for a husband, so Allah, Blessed and Most High, revealed: ‘And when you have divorced women and they have fulfilled the term of their prescribed period…’ up to His saying: ‘… and you do not know (2:232).’ So when Ma’qil heard that he said: ‘I heard my Lord and obey.’ Then he called for him and said: ‘I marry you, and honor you.'”

Jami` at-Tirmidhi Vol. 5, Book 44, Hadith 2981 

2.88 Yahya related to me from Malik

That he had heard that Umar ibn Abd al-Aziz during his khalifate, wrote to one of his governors, “Whatever a father, or guardian, who gives someone in marriage, makes a condition in the way of unreturnable gift or of favour, belongs to the woman if she wants it.”

Malik spoke about a woman whose father gave her in marriage and made an unreturnable gift a condition of the bride-price which was to be given. He said, “Whatever is given as a condition by which marriage occurs belongs to the woman if she wants it. If the husband parts from her before the marriage is consummated, the husband has half of the unreturnable gift by which the marriage occurred.”

Malik said about a man who married off his young son and the son had no wealth at all, that the bride- price was obliged of the father if the young man had no property on the day of marriage. If the young man did have property the bride- price was taken from his property unless the father stipulated that he would pay the bride-price. The marriage was affirmed for the son if he was a minor only if he was under the guardianship of his father.

Malik said that if a man divorced his wife before he had consummated the marriage and she was a virgin, her father returned half of the bride-price to him. That half was permitted to the husband from the father to compensate him for his expenses.

Malik said that that was because Allah, the Blessed, the Exalted, said in His Book, “Unless they (women with whom he had not consummated marriage) make remission or he makes remission to him in whose hand is the knot of marriage.” (Sura 2 ayat 237). (He being the father of a virgin daughter or the master of a female slave.)

Malik said, “That is what I have heard about the matter, and that is how things are done among us.”

Malik said that a jewish or christian woman who was married to a jew or christian and then became muslim before the marriage had been consummated, did not keep anything from the bride-price.

Malik said, “I do not think that women should be married for less than a quarter of a dinar. That is the lowest amount for which cutting off the hand is obliged .”

Muwatta Malik Book 28, Hadith 11

2.89 Malik said

That Ibn Shihab said, “The precedent of the sunna in the intentional murder is that when the relatives of the murdered person relinquish retaliation, the blood-money is owed by the murderer from his own property unless the tribe helps him with it willingly.”

Malik said, “What is done in our community is that the blood- money is not obliged against the tribe until it has reached a third of the full amount and upwards. Whatever reaches a third is against the tribe, and whatever is below a third, is against the property of the one who did the injury.”

Malik said, “The way of doing things about which there is no dispute among us, in the case of someone who has the blood-money accepted from him in intentional murder or in any injury in which there is retaliation, is that that blood-money is not due from the tribe unless they wish it. The blood-money for that is from the property of the murderer or the injurer if he has property. If he does not have any property, it is a debt against him, and none of it is owed by the tribe unless they wish.”

Malik said, “The tribe does not pay blood-money to anyone who injures himself, intentionally or accidentally. This is the opinion of the people of fiqh in our community. I have not heard that anyone has made the tribe liable for any blood-money incurred by intentional acts. Part of what is well-known of that is that Allah, the Blessed, and the Exalted, said in His Book, ‘Whoever has something pardoned him by his brother, should follow it with what is accepted and pay it with good will’ (Sura 2 ayat 178) The commentary on that – in our view – and Allah knows best, is that whoever gives his brother something of the blood- money, should follow it with what is accepted and pay him with good will.”

Malik spoke about a child who had no property and a woman who had no property. He said, “When one of them causes an injury below a third of the blood-money, it is taken on behalf of the child and woman from their personal property, if they have property from which it may be taken. If not, the injury which each of them has caused is a debt against them. The tribe does not have to pay any of it and the father of a child is not liable for the blood-money of an injury caused by the child and he is not responsible for it.”

Malik said, “The way of doing things in our community about which there is no dispute, is that when a slave is killed, the value for him is that of the day on which he was killed. The tribe of the murderer is not liable for any of the value of the slave, great or small. That is the responsibility of the one who struck him from his own personal property as far as it covers. If the value of the slave is the blood- money or more, that is against him in his property. That is because the slave is a certain type of goods.”

Muwatta Malik Book 43, Hadith 8

2.90 Yahya related

To me from Malik that he had heard that Marwan ibn al-Hakam wrote to Muawiya ibn Abi Sufyan to mention to him that a drunkard was brought to him who had killed a man. Muawiya wrote to him to kill him in retaliation for the dead man.

Yahya said that Malik said, “The best of what I have heard on the interpretation of this ayat, the word of Allah, the Blessed, the Exalted, ‘The free man for the free man and the slave for the slave – these are men and the woman for the woman,’ (Sura 2 ayat 178) is that retaliation is between women as it is between men. The free woman is killed for the free woman as the free man is killed for the free man. The slave-girl is slain for the slave-girl as the slave is slain for the slave. Retaliation is between women as it is between men. That is because Allah, the Blessed, the Exalted, said in His Book, ‘We have written for them in it that it is a life for a life and an eye for an eye, a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds there is retaliation.’ (Sura 5 ayat 48) Allah, the Blessed, the Exalted, mentioned that it is a life for a life. It is the life of a free woman for the life of a free man, and her injury for his injury.”

Malik said about a man who held a man fast for another man to hit, and he died on the spot, “If he held him and he thought that he meant to kill him, the two of them are both killed for him. If he held him and he thought that he meant to beat him as people sometimes do, and he did not think that he meant to kill him, the murderer is slain and the one who held him is punished with a very severe punishment and jailed for a year. There is no killing against him.”

Malik said about a man who murdered a man intentionally or gouged out his eye intentionally, and then was slain or had his eye gouged out himself before retaliation was inflicted on him, “There is no blood-money nor retaliation against him. The right of the one who was killed or had his eye gouged out goes when the thing which he is claiming as retaliation goes. It is the same with a man who murders another man intentionally and then the murderer dies. When the murderer dies, the one seeking blood-revenge has nothing of blood- money or anything else. That is by the word of Allah, the Blessed the Exalted, ‘Retaliation is written for you in killing. The free man for the free man and the slave for the slave.’ ”

Malik said, “He only has retaliation against the one who killed him. If the man who murdered him dies, he has no retaliation or blood-money.”

Malik said, “There is no retaliation held against a free man by a slave for any injury. The slave is killed for the free man when he intentionally murders him. The free man is not slain for the slave, even if he murders him intentionally. It is the best of what I have heard.”

Muwatta Malik Book 43, Hadith 15

2.91 Ja’far bin Muhammad narrated that his father said:

“We entered upon Jabir bin ‘Abdullah, and when we reached him he asked about the people (i.e., what their names were, etc.). When he reached me, I said: ‘I am Muhammad bin ‘Ali bin Husain.’ He stretched forth his hand towards my head, and undid my top button, then undid my lower button. Then he placed his hand on my chest, and I was a young boy at that time. Then he said: ‘Welcome to you, ask whatever you want.’ So I asked him, and he was blind. The time for prayer came, so he stood up, wrapping himself in a woven cloth. Every time he put it on his shoulders, its edges came up, because it was too small. And his cloak was beside him on a hook. He led us in prayer, then he said: ‘Tell us about the Hajj of the Messenger of Allah (ﷺ).’ He held up his hands, showing nine (fingers), and said: ‘The Messenger of Allah (ﷺ) stayed for nine years without performing Hajj, then it was announced to the people in the tenth year that the Messenger of Allah (ﷺ) was going for Hajj. So many people came to Al-Madinah, all of them seeking to follow the Messenger of Allah (ﷺ) and do what he did. He set out and we set out with him, and we came to Dhul-Hulaifah where Asma’ bint ‘Umais gave birth to Muhammad bin Abu Bakr. She sent word to the Messenger of Allah (ﷺ) asking what she should do. He said: “Perform Ghusl, fasten a cloth around your waist and enter Ihram.” The Messenger of Allah (ﷺ) prayed in the mosque, then he rode Qaswa’ (his she-camel) until, when his she-camel arose with him upon Baida’,’ Jabir said: ‘As far as I could see, I saw people riding and walking in front of him, and I saw the same to his right and left, and behind him, and the Messenger of Allah (ﷺ) was among us and Qur’an was being revealed to him, and he understood its meaning. Whatever he did, we did too. Then he began the Talbiyah of monotheism: “Labbaika Allahumma labbaik, labbaika la sharika laka labbaik. Innal-hamda wan-ni’mata laka wal-mulk, la sharika laka (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And the people repeated his words. And the Messenger of Allah (ﷺ) approved of that. And the Messenger of Allah (ﷺ) continued to recite the Talbiyah.’ Jabir said: ‘We did not intend (to do) anything but Hajj. We were not aware of ‘Umrah. Then when we reached the House with him, he touched the Corner, and walked quickly (Ramal) for three circuits and walked (normally) for four. Then he stood at the place of Ibrahim and said: “And take you (people) the place of Ibrahim as a place of prayer.” [2:125] He stood with the place between him and the House. My father used to say:* “And I do not think that he mentioned it other than from the Prophet (ﷺ): ‘That he used to recite in those two Rak’ah (at the place of Ibrahim): “Say: ‘O you disbelievers!’” [Al-Kafirun (109)] and “Say: ‘He is Allah, (the) One.’” [Al-Ikhlas (112)] “Then he went back to the House and touched the Corner, then he went out through the gate to Safa. When he drew near to Safa he recited: “Verily, Safa and Marwah are among the symbols of Allah,” [2:158] (and said:) “We will start with that with which Allah started.” So he started with Safa and climbed it until he could see the House, then proclaimed the greatness of Allah (by saying: Allahu Akbar) and said Tahlil (La ilaha illallah) and praised Him (saying Al-Hamdulillah), and he said: “La ilaha illallah wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, yuhyi wa yumit wa huwa ‘ala kulli shai’in Qadir. La ilaha illallah wahdahu, La sharika lahu anjaza wa’dahu, wa nasara ‘abduhu, wa hazamal-Ahzaba wahdahu (None has the right to be worshiped but Allah alone, with no partner or associate; His is the dominion, all praise is due to Him, He gives life and causes death and He is able to do all things. None has the right to be worshiped but Allah alone; He has no partner or associate, He fulfilled His promise, granted victory to His slave, and defeated the Confederates alone).” And he said that three times, supplication in between. Then he headed towards Marwah walking normally until, when he started to go downhill, he walked quickly (Ramal) in the bottom of the valley. When he started to go uphill, he walked normally, until he reached Marwah, and he did atop Marwah what he had done atop Safa. At the end of his Sa’y, atop Marwah he said: “If I had known before what I have come to know now, I would not have garlanded the sacrificial animal, and I would have made it ‘Umrah. Whoever among you does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.” So all the people exited Ihram and cut their hair, except the Prophet (ﷺ) and those who had sacrificial animals with them. Suraqah bin Malik bin Ju’shum stood up and said: “O Messenger of Allah! Is this for this year only, or forever and ever?” The Messenger of Allah (ﷺ) interlaced his fingers and said: “‘Umrah is included in Hajj like this,” twice. “No, it is forever and ever.” ‘Ali brought the camels of the Prophet (ﷺ), and he found that Fatimah was one of those who had exited Ihram. She had put on a dyed garment and used kohl. ‘Ali disliked this action on her part, but she said: “My father told me to do this.” ‘Ali used to say in Iraq: “So I went to the Messenger of Allah (ﷺ), feeling upset with Fatimah because of what she had done, to ask the Messenger of Allah (ﷺ) about what she had said that he said, and that I had disliked that. He said: ‘She spoke the truth, she spoke the truth. What did you say when you began your Hajj?’” He said: “I said: ‘O Allah, I begin the Talbiyah for that for which your Messenger (ﷺ) begins the Talbiyah.’ (He said:) ‘And I have the sacrificial animal with me, so do not exit Ihram.’ He said: “The total number of sacrificial animals that ‘Ali had brought from Yemen and that the Prophet (ﷺ) brought from Al-Madinah were one hundred. Then all the people exited Ihram and cut their hair, apart from the Prophet (ﷺ) and those who had sacrificial animals with them. When the day of Tarwiyah came (the 8th of Dhul-Hijjah), they headed for Mina and began the Talbiyah for Hajj. The Messenger of Allah (ﷺ) rode. He prayed Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr at Mina. Then he stayed for a short while until the sun rose, and he ordered that a tent of goat hair be pitched for him in Namirah. Then the Messenger of Allah (ﷺ) set out, and the Quraish were certain that he was going to stay at Al-Mash’ar Haram or at Al-Muzdalifah, as Quraish used to do during the Ignorance days. But the Messenger of Allah (ﷺ) continued until he came to ‘Arafat, where he found that the tent had been pitched for him in Namirah, and he stopped there. Then when the sun had passed its zenith, he called for Qaswa’ and she was saddled for him. He rode until he came to the bottom of the valley, and he addressed the people and said: ‘Your blood and your wealth are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Every matter of Ignorance days is abolished, beneath these two feet of mine. The blood feuds of the Ignorance days are abolished, and the first blood feud of Rabi’ah bin Harith, who was nursed among Banu Sa’d and killed by Hudhail. The usuries of Ignorance days are abolished, and the first usury (that I abolish) is our usury, the usury due to ‘Abbas bin ‘Abdul-Muttalib. It is all abolished. Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you through Allah’s Word. Your rights over them are that they should not allow anyone whom you dislike to sit on your bedding.** If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Their rights over you are that you should provide for them and clothe them in a reasonable manner. I have left behind you something which, if you adhere to it, you will never go astray: the Book of Allah. You will be asked about me. What will you say?’ They said: ‘We bear witness that you have conveyed (the message) and fulfilled (your duty) and offered sincere advice.’ He gestured with his forefinger towards the sky and then towards the people, (and said:) ‘O Allah, bear witness, O Allah bear witness,’ three times. Then Bilal called the Adhan, then the Iqamah, and he prayed Zuhr. Then he made Iqamah and prayed ‘Asr, and he did not offer any prayer between them. Then the Messenger of Allah (ﷺ) rode until he came to the place of standing, and he made his she-camel face Sakharat*** with the path in the sand in front of him, and he faced the Qiblah, then he remained standing until the sun had set and the afterglow had lessened somewhat, when the disk of the sun disappeared. Then he seated Usamah bin Zaid behind him and the Messenger of Allah (ﷺ) set out. He pulled Qaswa’s reins tight until her head was touching the saddle, and he gestured with his right hand: ‘O people, calmly, calmly!’ Every time he came to a hill, he released the reins a little so that she could climb. Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one Adhan and two Iqamah, offering no prayer in between. Then the Messenger of Allah (ﷺ) lay down until dawn came, and he prayed Fajr, when he saw that morning had come, with one Adhan and one Iqamah. Then he rode Qaswa’ until he came to Al-Mash’ar Al-Haram. He climbed it and praised Allah and proclaimed His greatness and that He is the only One worthy of worship. Then he remained standing until it had become quite bright, then he moved on before the sun rose. He seated Fadl bin ‘Abbas behind him, who was a man with lovely hair, white and handsome. When the Messenger of Allah (ﷺ) moved on, he passed some women riding camels. Fadl started to look at them, so the Messenger of Allah (ﷺ) put his hand on the other side. Fadl turned his face to the other side to look. When he came to Muhassir, he sped up a little. Then he followed the middle road that brings you out to the biggest Pillar, until he reached the Pillar that is by the tree. He threw seven pebbles, saying the Takbir with each throw, pebbles suitable for Khadhf (i.e., the size of a chickpea) throwing from the bottom of the valley. Then he went to the place of slaughter, and slaughtered sixty-three camels with his own hand. Then he handed it over to ‘Ali who slaughtered the rest, and he gave him a share in his sacrificial animal. Then he ordered that a piece from each camel be brought; (the pieces) were put in a pot and cooked, and they (the Prophet (ﷺ) and ‘Ali) ate from the meat and drank from the soup. Then the Messenger of Allah (ﷺ) hastened to the House, and prayed Zuhr in Makkah. He came to Banu ‘Abdul-Muttalib, who were providing water to the pilgrims at Zamzam, and said: ‘Draw me some water, O Banu ‘Abdul-Muttalib. Were it not that the people would overwhelm you, I would have drawn water with you.’ So they drew up a bucket for him and he drank from it.’”

* It appears that the speaker is Ja’far bin Muhammad who is narrating from his father, from Jabir.
**And they say that the meaning if ‘your furniture’ or, ‘your special place’ in which case the objective is to say that the wife is not to admit anyone in the house whom the husband would be displeased with.
***Sakharat plural of Sakhrah rock or boulder. Nawawi said: “They are the rocks that lay at the base of the Mount of Mercy, and it is the mount in the middle of ‘Arafat.”

Sunan Ibn Majah Vol. 4, Book 25, Hadith 3074

2.92 Narrated ‘Imran bin Husain:

That the Prophet (ﷺ) ransomed two men for the Muslims with a man from the idolaters.

[Abu ‘Eisa said:] This Hadith is Hasan Sahih.

The paternal uncle of Abu Al-Muhallab’s name is ‘Abdur Rahman bin ‘Amr, and they also say it was Muhawiyah bin ‘Amr. And Abu Qilabah’s name is ‘Abdullah bin Zaid Al-Jarmi (narrator in the chain)

This is acted upon according to most of the people of knowledge among the Companions of the Prophet(ﷺ) and others. It is for the Imam to decide to be generous with whom he wills among the captives, or to kill whom he wills among them, or to ransom whom he wills among them. Some of the people of knowledge preferred killing over ransoming.

Al-Awzai’ said: “It has been conveyed to me. that this Ayah is abrogated: Thereafter (is the time) either for generosity (to free them without ranson) or ransom (47:4). It was abrogated by: Kill them wherever you find them (2:191). This was narrated to us by Hannad (who said): “Ibn Al-Mubarak narrated to us, from Al-Awza’i.”

Ishaq bin Mansur said: “I said to Ahmad: ‘When the captives are captured’ is killing or ransoming better to you?’ He said: ‘If they are able to ransom’ then there is no harm in it. And if they kill, then I do not know of any harm in it.'” Ishaq said: “Wiping them out is better to me, unless it is someone well-known, so that it is hoped that a large amount will be obtained for him.”

Jami` at-Tirmidhi 1568

2.93 Malik related to me

that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say, “Abu Talha had the greatest amount of property in palm-trees among the Ansar in Madina. The dearest of his properties to him was Bayruha which was in front of the mosque. The Messenger of Allah, may Allah bless him and grant him peace, used to go into it and drink from the pleasant water which was in it.”

Anas continued, “When this ayat was sent down ‘You will not obtain rightness of action until you expend of what you love,’ (Sura 2 ayat l76), Abu Talha went to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Messenger of Allah! Allah, the Blessed, the Exalted, has said, “You will not obtain until you expend of what you love.” The property which I love the best is Bayruha. It is sadaqa for Allah. I hope for its good and for it to be stored up with Allah. Place it wherever you wish, Messengerof Allah. ‘ ”

“The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Well done! That is property which profits! That is property which profits. I have heard what you have said about it and I think that you should give it to your relatives.’ Abu Talha said, ‘I will do it, Messenger of Allah!’ Abu Talha therefore divided it among his relatives and the children of his paternal uncle.”

Muwatta Malik Book 58, Hadith 2

2.94 Yahya said

That he heard Malik say, “The best of what I have heard about the testament of a pregnant woman and about what settlements she is permitted in her property is that the pregnant woman is like the sick person. When the illness is light, and one does not fear for the sick person, he does with his property what he likes. If the illness is such that his life is feared for, he can only dispose of a third of his estate.”

He said, “It is the same with a woman who is pregnant. The beginning of pregnancy is good news and joy. It is not illness and no fear because Allah the Blessed, the Exalted, said in His Book, ‘We gave her good news of Ishaq and after Ishaq, Yaqub.’ (Sura ll ayat 71). And He said, ‘She bore a light burden and passed by with it, but when she became heavy, they called upon Allah, their Lord, “If you give us a good-doing son, we will be among the thankful.” ‘(Sura 7 ayat 189).

“When a pregnant woman becomes heavy, she is only permitted to dispose of a third of her estate. The beginning of this restriction is after six months. Allah, the Blessed, the Exalted, said in His Book, ‘Mothers suckle their children for two complete years.’ And He said, ‘his bearing and weaning are thirty months.’ (Sura 2 ayat 233).

“When six months have passed for the pregnant woman from the day she conceived, she is only permitted to dispose of a third of her property.”

Yahya said that he heard Malik say, “A man who is advancing in the row for battle, can only dispose of a third of his property. He is in the same position as a pregnant woman or an ill person who is feared for, as long as he is in that situation.”

Muwatta Malik Book 37, Hadith 4

2.95 Jabir bin ‘Abdullah (RAA) narrated,

‘The Messenger of Allah (ﷺ) performed Hajj (on the 10th year of Hijrah), and we set out with him (to perform Hajj). When we reached Dhul-Hulaifah, Asma` bint ‘Umais gave birth to Muhammad Ibn Abi Bakr. She sent a message to the Prophet (ﷺ) (asking him what she should do). He said, “Take a bath, bandage your private parts and make the intention for Ahram.” The Prophet (ﷺ) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida’ (the place where he started his Ihram). He then started pronouncing the Talbiyuh, saying:

“Labbaika Allahumma labbaik labbaika la sharika laka labbaik, innal hamda wan-ni’mata laka wal mulk, la sharika lak (O Allah! I hasten to You. You have no partner. I hasten to You. All praise and grace is Yours and all Sovereignty too; You have no partner). When we came with him to the House (of Allah), he placed his hands on the Black Stone (Hajar al Aswad) and kissed it. He then started to make seven circuits (round the Ka’bah), doing ramal (trotting) in three of them and walking (at his normal pace) four other circuits. Then going to the place of Ibrahim (Maqam Ibrahim), there he prayed two rak’at. He then returned to the Black Stone (Hajar al Aswad) placed his hands on it and kissed it. Then he went out of the gate to Safa, and as he approached it, he recited: “Verily as-Safa and Marwah are among the signs appointed by Allah,”(2:158), adding, “I begin with what Allah began.” He first mounted as-Safa until he saw the House, and facing the Qiblah he declared the Oneness of Allah and glorified Him and said: ‘La ilaha illa-llah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa huwa ‘ala kulli shai’in qadeer, la ilaha illa-llahu wahdahu anjaza wa’dahu, wa nas ara ‘abdahu, wa hazamal ahzaba wahdah’ (There is no God but Allah, He is One, and has no partner. His is the dominion, and His is the praise and He has Power over all things. There is no God but Allah alone, Who fulfilled His promise, helped His servant and defeated the confederates alone.”) He said these words three times making supplications in between. He then descended and walked towards Marwah, and when his feet touched the bottom of the valley, he ran; and when he began to ascend, he walked (at his normal pace) until he reached Marwah. There he did as he had done at Safa…. When it was the day of Tarwiyah (8th of Dhul-Hijjah) they went to Mina and put on the Ihram for Hajj and the Messenger of Allah (ﷺ) rode his mount, and there he led the Dhur (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha and Fajr (dawn) prayers. He then waited a little until the sun had risen, and commanded that a tent be pitched at Namirah (close to Arafat). The Messenger of Allah (ﷺ), continued on until he came to Arafah and he found that the tent had been pitched for him at Namirah. There he got down until the sun had passed its meridian; he commanded that al-Qaswa’ be brought and saddled for him, then he came to the bottom of the valley, and addressed the people with the well-known sermon Khutbat al-Wada (the Farewell Sermon). Then the Adhan was pronounced and later on the Iqamah and the Prophet led the Dhuhr (noon) prayer. Then another Iqamah was pronounced and the Prophet led the Asr (afternoon) prayer and he observed no other prayer in between the two. The Messenger of Allah then mounted his camel and came to the place where he was to stay. He made his she-camel, al-Qaswa turn towards the rocky side, with the pedestrian path lying in front of him. He faced the Qiblah, and stood there until the sun set, and the yellow light diminished somewhat, and the disc of the sun totally disappeared. He pulled the nose string of al-Qaswa’ so forcefully that its head touched the saddle (in order to keep her under perfect control), and pointing with his right hand, advised the people to be moderate (in speed) saying: “O people! Calmness! Calmness!” Whenever he passed over an elevated tract of land, he slightly loosened the nose-string of his camel until she climbed up. This is how he reached al-Muzdalifah. There he led the Maghrib (sunset) and Isha prayers with one Adhan, and two lqamas, and did not pray any optional prayers in between them. The Messenger of Allah then lay down until dawn and then offered the Fajr (dawn) prayer with an Adhan and an Iqamah when the morning light was clear. He again mounted al-Qaswa’, and when he came to Al-Mash‘ar Al-Haram (The Sanctuary Landmark, which is a small mountain at al-Muzdalifah) he faced the Qiblah, and supplicated to Allah, Glorified Him, and pronounced His Uniqueness and Oneness, and kept standing until the daylight was very clear. Then he set off quickly before the sun rose, until he came to the bottom of the valley of Muhassir where he urged her (al·Qaswa’) a little. He followed the middle road, which comes out at the greatest Jamarah (one of the three stoning sites called Jamrat-ul ‘Aqabah), he came to Jamarah which is near the tree. At this he threw seven small pebbles, saying, Allahu Akbar` while throwing each of them in a manner in which small pebbles are thrown (holding them with his fingers) and this he did while at the bottom of the valley. He then went to the Place of sacrifice, and sacrificed sixty-three (camels) with his own hand (he brought 100 camels with him and he asked ’Ali to sacrifice the rest). The Messenger of Allah again rode and came to the House (of Allah), where he performed Tawaf al-Ifada and offered the Dhuhr prayer at Makkah….’ Muslim transmitted this hadith through a very long narration describing the full details of the Hajj of the Prophet

Bulugh al-Maram 742

2.96 Malik related to me

that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, “Does one pronounce judgement on the basis of an oath with one witness?” They both said, “Yes.”

Malik said, “The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him.”

Malik said, “This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, ‘Freeing slaves comes under property,’ he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.

“However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right.”

Malik said, “The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave’s claim is dropped.”

Malik said, “The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . ”

Malik said, “There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property, inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests (i.e. it is a case of property not freeing). It is like a man who frees his slave, and then the claimant of a debt comes to the master and takes an oath with one witness, demanding his right. By that, the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave, ‘Take an oath that you don’t owe what he claims’. If he draws back and refuses to take an oath, the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master.”

Malik said, “It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims, ‘You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate, even though the testimony of women is not accepted in divorce.”

Malik said, “It is also the same case with a man who accuses a free man, so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him, even though the testimony of women is not accepted in accusations involving hadd punishments.”

Malik said, “Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit, and the child’s property goes to those who inherit from him, if he dies, and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold, silver, live-stock, gardens and slaves and other properties. However, had two women testified to one dirham or more or less than that in a property case, their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them.”

Malik said, “There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed, the Exalted, and His word is the Truth, ‘And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of.’ (Sura 2 ayat 282). Such people argue that if he does not bring one man and two women, he has no claim and he is not allowed to take an oath with one witness.”

Malik said, “Part of the proof against those who argue this, is to reply to them, ‘Do you think that if a man claimed property from a man, the one claimed from would not swear that the claim was false?’ If he swears, the claim against him is dropped. If he refuses to take an oath, the claimant is made to take an oath that his claim is true, and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this, let him confirm the oath with one witness, even if it is not in the Book of Allah, the Mighty, the Majestic! It is enough that this is the precedent of the sunna. However, man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that, if Allah ta’ala wills.”

Muwatta Malik Book 36, Hadith 7

2.97 Abu Huraira reported Allah’s Messenger (ﷺ) as saying

Miskin is not he who is dismissed with one or two dates, and with one morsel or two morsels. (In fact) miskin is he who abstains (from begging). Read if you so desire (the verse):” They beg not of men importunately)” (ii. 273).

Sahih Muslim 1039 b

2.98 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).

Sahih Muslim 3026

2.99 ‘Adi b. Hatim (Allah be pleased with him) reported

that when (this verse) was revealed: ” Until the white streak of the dawn becomes distinct from the dark streak” (ii. 187) Adi b. Hatim said: Messenger of Allah, verily I keep underneath my pillow two strings, one white and the other black, by which I distinguish night from dawn. Upon this the Messenger of Allah (ﷺ) said: Your pillow seems to be very large. For the word khait implies the blackness of the night and the whiteness of the dawn.

Sahih Muslim 1090

2.100 Narrated Mu’adh ibn Jabal:

Prayer passed through three stages and fasting also passed through three stages. The narrator Nasr reported the rest of the tradition completely. The narrator, Ibn al-Muthanna, narrated the story of saying prayer facing in the direction of Jerusalem.

He said: The third stage is that the Messenger of Allah (ﷺ) came to Medina and prayed, i.e. facing Jerusalem, for thirteen months.

Then Allah, the Exalted, revealed the verse: “We have seen thee turning thy face to Heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wherever ye may be, turn your face (when ye pray) toward it” (ii.144). And Allah, the Reverend and the Majestic, turned (them) towards the Ka’bah. He (the narrator) completed his tradition.

The narrator, Nasr, mentioned the name of the person who had the dream, saying: And Abdullah ibn Zayd, a man from the Ansar, came. The same version reads: And he turned his face towards the qiblah and said: Allah is most great, Allah is most great; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah; come to prayer (he pronounced it twice), come to salvation (he pronounced it twice); Allah is Most Great, Allah is most great. He then paused for a while, and then got up and pronounced in a similar way, except that after the phrase “Come to salvation” he added. “The time for prayer has come, the time for prayer has come.”

The Messenger of Allah (ﷺ) said: Teach it to Bilal, then pronounce the adhan (call to prayer) with the same words. As regards fasting, he said: The Messenger of Allah (ﷺ) used to fast for three days every month, and would fast on the tenth of Muharram. Then Allah, the Exalted, revealed the verse: “…….Fasting was prescribed for those before you, that ye may ward off (evil)……and for those who can afford it there is a ransom: the feeding of a man in need (ii.183-84). If someone wished to keep the fast, he would keep the fast; if someone wished to abandon the fast, he would feed an indigent every day; it would do for him. But this was changed. Allah, the Exalted, revealed: “The month of Ramadan in which was revealed the Qur’an ……….(let him fast the same) number of other days” (ii.185).

Hence the fast was prescribed for the one who was present in the month (of Ramadan) and the traveller was required to atone (for them); feeding (the indigent) was prescribed for the old man and woman who were unable to fast. (The narrator, Nasr, further reported): The companion Sirmah, came after finishing his day’s work……and he narrated the rest of the tradition.

 Sunan Abi Dawud 507

2.101 Imam Ahmad (rahimullah) said:

It was narrated that Asma’ bint Yazid ibn As-Sakan (radiAllahu anha) said, I heard the Messenger of Allah (peace and blessings be upon him) say about these two verses— “Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists…” [Al-Baraqah, 2: 255] and “Alif. Laam. Meem. Allah! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists” [’Al ‘Imran, 3: 1-2]— that they contain the greatest name of Allah.

(Abu Dawud, at-Tirmidhi, Tafsir of Imam Ibn Kathir)

2.102 It was narrated from Ubayy ibn Ka’b (radiAllahu anhu)

that the Prophet (salAllahu alayhi wasalam) asked him which verse in the Book of Allah was the greatest. He said, “Allah and His Messenger know best.” He repeated it several times, then he said, “Ayat Al-Kursi.” The Prophet (peace and blessings be upon him) said, “Congratulations upon your knowledge, Abul-Mundhir. By the One in Whose hand is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e., Allah) at the foot of the Throne.”

(Tafsir of Imam Ibn Kathir

2. 103 Abu Umamah (radiAllahu anhu) reported

that the messenger of Allah (salAllahu alayhi wasalam) said, “The greatest name of Allah, which if He is called by it, He responds, is in three surahs: Al-Baqarah, ‘al ‘Imran and Ta-Ha.” Hisham ibn Ammar, the khateeb of Damascus, said: “In Al-Baqarah, it is ‘Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exist’ [Al-Baraqah, 2: 255]. In ‘al ‘Imran it is ‘Alif. Laam. Meem. Allah! There is no god but He, the Ever-Living, the One Who sustains and protects all that exists’ [’al ‘Imran, 3: 1-2]. And in Ta-Ha it is ‘And (all) faces shall be humbled before (Allah), the Ever- Living, the One Who sustains and protects all that exists’ [Ta-Ha, 20: 111].”

(Tafsir of Imam Ibn Kathir)]

2.104 The Prophet said,

‘Whoever recites 4 verses from the first part of Surah al Baqarah, the verse of the Throne, two verses after the verse of the Throne and three verses from the last part of Surah al Baqarah, Satan would never come near him or the members of his family on that day, and nothing he despises would come near him or the members of his family, and never are these verses recited over a madman without him regaining his consciousness’

(Darimi 3249/A in the Book of Excellence of the Quran; an-Nasai in the Deeds during the Day and Night; Ibn Hibban & Tabrani)

2.105 Abdullah ibn Mas’ud (radiAllahu anhu) said,

‘Whoever recited ten verses from al-Baqarah (2:1-4, 2:255-257, 2:283-286) in the night, Satan shall not have access to that house, during the night till he wakes in the morning. These are: Four from the first part of the Surah, followed by the verse of the Throne, two verses after the verse of the Throne and three from the last part of the Surah’
(Darimi 3248/A)

2.106 Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) said:

‘Whoever recites the following ten verses (2:1-4, 2:255-257, 2:283-286) of Surah Baqarah in the morning, (i) will be saved from Shaytan till the evening, and whoever recites it in the evening will be protected from Shaytan till the morning.(ii) he will not experience unpleasant surprises in his family or wealth.(iii) if recited on an insane person, he will be cured. (iv) if recited in a home, no Shaytan shall enter it till the morning.’ (v) if recited before sleeping, he will not forget the Quran.’

(Sunan Darimi 3382 & 3385, Shu’abul Iman 2412 & 2413, Al-Mu’jamul Kabir 8673, Da’il Falah 84)

2.107 The Prophet (salAllahu alayhi wasalam) said,

‘Learn how to recite Surah al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle and that al-Baqarah and Aal-Imran are like two flowers which will shade their learner on the day of Judgement, as if there were two large clouds or two flocks of birds’.

(Ahmad 21872, Buraida al-Aslami Muslim 1/553)

2.108 The Prophet said,

‘Recite Surah al Baqarah in your dwellings and do not keep them as tombs. He also said that whoever recited Surah al Baqarah at night would be crowned with a crown of paradise.’

(Baihaqi in Al-Shuaib)

2.109 The Prophet was asked,

‘Which part of the Qur’an is the best?’ He replied, ‘The Surah in which the cow is mentioned’. He was then asked ‘Which part of that Surah?’ He replied, ‘The verse of the Throne. And the last part of Surah al-Baqarah came down from under the Throne’

(Darimi 3248)

2.110 The Prophet (salAllahu alayhi wasalam) said,

‘Al Baqarah is the top (or pinnacle) of the Qur’an. Eighty angels came down with each one of its verses the verse of the throne was extracted from under the throne, and it was joined to the other verses’

(Ahmad 5/26)

2.111 Abu Ummamah (radiAllahu anhu) narrated

that the Messenger of Allah (peace and blessings be upon him) said, “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.”

(An-Nasa’i, Sahih al-Jami 6464, Ibn Hibban, Darimi 3249/A)

2.112 Ali radiallahu `anhu said,

“About a man who did not read the last three ayats of Surah Al-Baqarah at night, I can not say that he is intelligent”

(Musannaf Ibn Abi Shaybah 29927, Sunan Darimi 3552/3384, At-Tibyan p205-205, Nataijul Afkar-III p90-91)

2.113 The Prophet said,

Two verses in the Qur’an; they are the Qur’an and they are cures, and they are from those which Allah loves. These are the last two verses of Surah Al Baqarah.

(Silsilah Ahaadeeth al-Da’eefa 154)

2.114 The Prophet said,

Whoever recites Suratul Baqarah, he will be crowned with a crown in paradise.

(Silsilah Ahadeeth al-Da’eefa 4633)

2.115 Abdullah bin Mas’ood (RadiAllaahu-‘anhu) narrated:

“A man from among the humans went out and was met by a man from among the Jinn, who said: ‘Will you wrestle with me? If you throw me to the ground, I will teach you an Aayah which, if you recite it when you enter your house, no devil will enter.’ So, he wrestled with him and threw him to the ground. He said: ‘I see that you are very small and your forearms are like the front paws of a dog. Are all the Jinn like this, or only you?’ He said: ‘I am strong amongst them. Let us wrestle again.’ So, they wrestled again and the human threw him to the ground. So, the Jinn said: ‘Recite Ayaat al-Kursi, for no one recites it when he enters his house except that Shaytaan leaves, passing wind like a donkey.'” It was said to Ibn Mas’ood: “Was that man ‘Umar?” He said: “Who else could it have been, other than ‘Umar?”

(Majma’ az-Zawa’id’; 9/71)

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