The Qur’an Guarded; Disbelievers Warned
Affirms the revelation and Allah’s protection of the Reminder, while warning those who mock the message and demand signs that regret will come too late.
Juz 14
15. Al-Ḥijr
The Rocky TractSigns in the Sky and Earth
Points to the ordered heavens, guarded from devils, and the spread of the earth with provisions—declaring Allah gives life and death and gathers all.
Context · al-Wahidi
Verse 15:24 is the only verse in this passage with a report. Al-Wahidi reports from Ibn Abbas that a very beautiful woman used to pray behind the Prophet at the back of the women's rows. Some men moved up to the front row so they would not see her. Others stayed in the back row and looked at her from under their arms when they bowed, so this verse came down. Al-Fahl calls this report flawed, citing al-Tirmidhi's view that the version without Ibn Abbas is more likely correct. Al-Rabi ibn Anas instead says the Prophet urged people toward the front row. The Banu Udhrah, who lived far from the mosque, then planned to sell their homes and buy closer ones. Al-Fahl could not trace this saying to al-Rabi.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "And We certainly know those of you who go forward, and We certainly know those who hold back" [15:24].(283) Nasr ibn Abi Nasr al-Wa'iz informed us, saying: Abu Sa'id Abdullah ibn
Muhammad ibn Nusayr al-Razi informed us, saying: Muhammad ibn Ayyub al-Razi informed us, saying: Sa'id ibn Mansur informed us, saying: Nuh ibn Qays al-Tahi (1) related to us, saying: Amr (2) ibn Malik related to us, from Abu al-Jawza' (3), from Ibn Abbas, who said: A beautiful woman used to pray behind the Prophet (peace be upon him) at the back of the women (4). Some of the men would move forward to the first row so as not to see her, and some of them would stay (5) in the last row, and when he bowed he would do (6) like this and look from under his armpit. So there was revealed: "And We certainly know those of you who go forward, and We certainly know those who hold back" (7)
[15:24].
Al-Rabi ibn Anas said (1): The Messenger of Allah (peace be upon him) urged people towards the first row in prayer,
76a/ so the people crowded (2) into it. The houses of Banu Udhrah were far from the mosque, and they said: Let us sell our houses and buy houses near the mosque. So Allah, Exalted is He, sent down this verse.
(3) He is Aws ibn Abdullah al-Rab'i, killed at al-Jamajim in the year 83 AH. Al-Bukhari said: There is something questionable in his chain; he said this after a hadith he related for him in al-Tarikh, from the transmission of Amr ibn Malik al-Bakri, and al-Bakri is weak in his view. Ibn Adi said: "Amr ibn Malik related from him about ten hadiths that are not well preserved..." See Tahdhib al-Tahdhib 1/384.
(7) A defective hadith. Al-Tirmidhi found it defective on account of being mursal, saying after recording the hadith: "Ja'far ibn Sulayman transmitted this hadith from Amr ibn Malik from Abu al-Jawza' in similar words, and did not mention in it: from Ibn Abbas. This is more likely to be sounder than the hadith of Nuh."
Recorded by al-Tayalisi (2712), Ahmad 1/305, Ibn Majah (1046), al-Tirmidhi (3122), al-Nasa'i 2/118 and in al-Kubra, his
(1) We have not found the statement of al-Rabi ibn Anas; what we found is from Ibn Abbas. See Zad al-Masir 4/396 and Tafsir al-Khazin 4/64.
Adam’s Creation and Iblis’s Defiance
Recounts the creation of Adam and the jinn, Iblis’s refusal to prostrate, his respite and plot to mislead, and Allah’s promise of guidance, judgment, and mercy.
Context · al-Wahidi
Verse 15:47 came down about Abu Bakr, Umar and Ali, according to a report from Abu Jafar, who confirmed what was said in the name of Ali ibn al-Husayn. Their clans (Taym, Adi and Hashim) had borne grudges against each other before Islam, and these men came to love one another once they became Muslims. When Abu Bakr suffered pain in his side, Ali warmed his hand and pressed it against him, and the verse was revealed. For verse 15:49, Ibn al-Mubarak reports from an unnamed Companion that the Prophet found some Companions laughing. He then returned and said Gabriel had brought Allah's words, 'Why do you make My servants despair?', along with this verse.
Source text (2 entries)
The words of Allah, Mighty and Majestic: "And We shall remove whatever rancour is in their breasts" [15:47].(284) Abd al-Rahman ibn Hamdan al-Adl informed us, saying: Ahmad ibn Jafar ibn Malik informed us, saying: Abdullah ibn Ahmad ibn Hanbal related to us, saying: Muhammad ibn Sulayman ibn Khalid al-Fahham related to me, saying: Ali ibn Hashim related to us, from Kathir al-Nawwa, that he(3) said: I said to Abu Jafar: So-and-so told me, from Ali ibn al-Husayn, may Allah be pleased with them both, that this verse was revealed about Abu Bakr, Umar and Ali(4), may Allah be pleased with them: "And We shall remove whatever rancour is in their breasts; as brothers, on couches, facing one another." He said: By Allah, it was revealed about them. About whom would it be revealed if not about them?(5) I said: And what rancour was it? He said: The rancour of the Age of Ignorance. Between Banu Taym, Banu Adi and Banu Hashim there was rancour in the Age of Ignorance. When these people accepted Islam they came to love one another.(6) Then Abu Bakr was seized(7) by a pain in his side, and Ali, may Allah be pleased with him, began warming his hand and pressing it against Abu Bakr's side to ease it. Then this verse was revealed.(8)
(8) Recorded by Ibn Asakir in Tarikh Madinat Dimashq 30/337-338; cited by Ibn Abi Hatim in his Tafsir 7/2267 (12403), Tafsir al-Qurtubi 4/3649, and Abu Hayyan al-Andalusi in al-Bahr al-Muhit 5/457.
His words (mighty and exalted is He): "Tell My servants that I am the Forgiving, the Merciful" [15:49].Ibn al-Mubarak related, with his chain, from a man among the Companions of the Messenger of Allah (peace be upon him), who said: The Messenger of Allah (peace be upon him) came upon us through the gate by which (1) the Banu Shaybah enter, while we were laughing. He said:
"Indeed (2), I see you laughing!" Then he turned away, until, when he was at the Stone, he came back to us walking backwards and said: "When I went out, Jibril (peace be upon him) came and said: O Muhammad, Allah (exalted is He) says: Why do you make My servants despair? 'Tell My servants that I am the Forgiving, the Merciful' (3) [15:49]."
(3) Recorded by al-Tabari in his Tafsir 14/39 and al-Samarqandi in his Tafsir 2/220-221, by way of Ibn al-Mubarak, who said: Mus'ab ibn Thabit informed us, saying: Asim ibn Ubaydullah narrated to us, from Abu Rabah, from a man among the Companions of the Prophet (peace be upon him), and he mentioned it. Al-Suyuti in al-Durr al-Manthur 5/86 also attributed it to Ibn Mardawayh. See: Tafsir al-Baghawi 4/60, Tafsir al-Khazin 4/68, and al-Bahr al-Muhit 5/457.
Glad Tidings to Abraham
Angelic guests bring Abraham news of a knowledgeable son, reassure him against despair, and mention their mission to punish a sinful people.
Lot’s People and the People of al-Hijr
Describes the angels saving Lot’s family except his wife and destroying the transgressors, then recalls the people of al-Hijr who denied messengers despite clear signs.
Patience, Proclaim, and Worship
Affirms creation’s purpose and the coming Hour, instructs the Prophet to forgive, convey the message openly, ignore mockers, and persist in praise and worship until death.
Context · al-Wahidi
Only verse 15:87 has an entry. Al-Wahidi cites al-Husayn ibn al-Fadl, who says seven caravans from Busra and Adhri'at arrived in a single day. They belonged to the Jews of Qurayzah and al-Nadir and carried cloth, perfumes, jewels and goods from the sea. The Muslims said that if this wealth were theirs, they would use it to grow strong and spend it in Allah's cause. Allah then revealed the verse, meaning He had given them seven verses that were better for them than these seven caravans. Al-Wahidi points to the next verse, 15:88, as support for this account. Al-Fahl does not grade the report.
Source text (1 entry)
His words, Mighty and Majestic: "And We have given you seven of the oft-repeated and the great Quran" [15:87].Al-Husayn (4) ibn al-Fadl said: Seven caravans arrived from Busra and Adhri'at, belonging to the Jews of Qurayzah and al-Nadir, on a single day. They carried kinds of cloth, vessels of perfume, jewels and goods
from the sea. The Muslims said: If only this wealth were ours, we would grow strong by it and spend it in the way of Allah. So Allah, Exalted is He, sent down this verse (1). And He said: I have (2) given you seven verses that are better for you than these seven caravans. What shows the soundness of this is His words, Exalted is He, right after it: "Do not strain your eyes toward what We have given some groups of them to enjoy" [15:88].
Surat al-Nahl
(1) Mentioned by Ibn al-Jawzi in Zad al-Masir 4/412, al-Qurtubi in his Tafsir 4/3672, and al-Khazin in his Tafsir 4/72.
16. An-Naḥl
The BeeRevelation and the Straight Path
The coming of Allah’s command is affirmed; angels bring revelation to warn and guide. Allah’s creative power is highlighted, and people are called to gratitude and to follow the clear way.
Context · al-Wahidi
Al-Wahidi cites Ibn Abbas: the disbelievers waited for the Hour the Prophet warned of. When nothing came, they said, "Muhammad, we see nothing of what you threaten us with," and verse 16:1 came down. Al-Fahl found no chain for this report from Ibn Abbas. He grades as sound only the Prophet's saying quoted in it: "I and the Hour were sent like these two." Others say the "command" means punishment by the sword. On this view the verse answered al-Nadr ibn al-Harith, who asked Allah to rain stones on them. Al-Wahidi also says verse 16:4 came down about Ubayy ibn Khalaf. He brought a crumbled bone to the Prophet and asked whether Allah could bring it back to life.
Source text (2 entries)
His saying (Mighty and Majestic): "The command of Allah has come, so do not seek to hasten it. Glory be to Him, and exalted is He above what they associate with Him" [16:1]. Ibn Abbas said: When Allah (Exalted is He) sent down "The Hour has drawn near, and the moon has split" [54:1], the disbelievers said to one another: This man claims that the Resurrection has drawn near, so hold back from some of what you used to do until we see what is going to happen. When they saw that nothing(1) came down, they said: We see nothing. So Allah (Mighty and Majestic) sent down: "Their reckoning has drawn near for mankind, while they turn away in heedlessness" [21:1]. They grew fearful and waited for the Hour to draw near. When the days stretched on, they said: O Muhammad, we see nothing of what you threaten us with. So Allah (Mighty and Majestic) sent down: "The command of Allah has come" [16:1]. The Prophet (peace be upon him) sprang up and the people raised their heads. Then there came down: "so do not seek to hasten it" [16:1], and they were put at ease. When this verse came down, the Messenger of Allah (peace be upon him) said: "I and the Hour have been sent like these two" - and he pointed with his finger - "it almost outstripped me."(2)Others said: The command here is the punishment by the sword. This was the answer to al-Nadr ibn al-Harith when he said: O Allah, if this is the truth from You, then rain down upon us stones from the sky. He was seeking to hasten the punishment. So Allah (Exalted is He) sent down this verse (1).
(2) We did not find it with a chain as the statement of Ibn Abbas; but Ibn al-Jawzi in Zad al-Masir 4/426 and al-Khazin in his Tafsir 4/79 attributed it to Ibn Abbas, and al-Tabari recorded it in his Tafsir 14/75 as the statement of Ibn Jurayj with the same meaning. As for his saying (peace be upon him): "I and the Hour have been sent like these two," it is a sound hadith, reported from a group of the Companions, among them: Anas ibn Malik: recorded by Muslim 8/209 by way of Ma'bad ibn Hilal al-Anazi, from Anas, who related it. Jabir ibn Samurah: recorded by Ahmad 3/310, 319, 337 and 371, al-Darimi (212), Muslim 3/58, Abu Dawud (2954), al-Nasa'i 3/188 and Ibn Khuzaymah (1785) by several routes from Ja'far ibn Muhammad, from his father, from Jabir, with it. Abu Hurayrah: recorded by al-Bukhari 8/131 and Ibn Majah (4040) by way of Abu Salih Dhakwan al-Samman, from Abu Hurayrah.
Sahl ibn Sa'd: recorded by al-Humaydi (925), [...]
(1) See: Tafsir al-Qurtubi 4/3681-3682, and Tafsir al-Khazin 4/79.
The words of Allah, Mighty and Majestic: "He created man from a drop of fluid, and behold, he is an open disputer" [16:4]. This verse was revealed about Ubayy ibn Khalaf al-Jumahi, when he came to the Messenger of Allah (peace be upon him) with a decayed bone and said: "O Muhammad, do you think Allah will bring this back to life after it has rotted away?" (2)The parallel to this verse is the words of Allah, Exalted, in Surat Ya Sin (3): "Does man not see that We created him from a drop of fluid, and behold, he is an open disputer" [36:77-83], to the end of the surah, which was revealed about this same story. (4)
(2) See: Tafsir al-Baghawi 3/71, Zad al-Masir 4/428-429, Tafsir al-Qurtubi 5/3684, and Tafsir al-Khazin 4/79.
(4) See: Tafsir al-Baghawi 4/23.
Provision in Water, Crops, and Livestock
Allah sends rain bringing drink and vegetation, and He provides livestock and various foods. Natural resources and human benefit are signs, and the Creator is unlike false gods who create nothing.
Ingratitude and Denial of the Hereafter
Allah’s favors are beyond counting, yet many deny and conceal truth. Those who disbelieve in the Hereafter reject guidance, and Allah knows what they hide and proclaim.
Slander Against Revelation and Its Consequence
Disbelievers dismiss the Qur’an as ancient tales and mislead others. They will bear their own burdens and additional burdens for misleading, and they face disgrace and punishment in the Hereafter.
The Reward of the Godfearing
The righteous affirm that Allah revealed goodness. They are promised good in this world and a better abode in the next, while earlier deniers were overtaken by consequences of their deeds.
Excuses of Polytheists and the Mission of Messengers
Pagans claim their shirk was Allah’s will, but messengers were sent to call to worship Allah alone and reject false gods. Some accept guidance while others persist, and those who patiently emigrate for Allah are promised reward.
Context · al-Wahidi
Verse 16:38 came down about a debt dispute. Al-Wahidi reports, on the authority of Abu al-Aliyah, that a Muslim went to collect a debt from a polytheist. While speaking he swore "by the One I hope for after death." The polytheist replied, "You claim you will be raised after death?" and swore by Allah that Allah will not raise the dead. Al-Wahidi says verse 16:41 came down about the Prophet's Companions in Makkah: Bilal, Suhayb, Khabbab, Ammar and Abu Jandal ibn Suhayl. The polytheists seized and tortured them, and Allah later gave them a home in Madinah.
Source text (2 entries)
The words of Allah, the Mighty and Majestic: "And they swear by Allah their most solemn oaths that Allah will not raise up anyone who dies" ... [to the end of the verse] [16:38]Al-Rabi ibn Anas said, from Abu al-Aliyah: A man from the Muslims was owed a debt by a man from the polytheists. He came to him to demand payment, and among the things he said was: "By Him in whom I place my hope after death." The polytheist said: "Do you really claim that you will be raised up after death?" And he swore by Allah that Allah will not raise up anyone who dies. So Allah, Exalted is He, sent down this verse.(5)
(5) Recorded by al-Tabari in his Tafsir 14/105. Al-Suyuti in al-Durr al-Manthur 5/130 also attributed it to Abd ibn Humayd, Ibn al-Mundhir and Ibn Abi Hatim. See also: Tafsir al-Qurtubi 5/3721 and Tafsir al-Khazin 4/90.
The words of Allah, Mighty and Majestic: "And those who emigrated for the sake of Allah after they had been wronged... [to the end of the verse]" [16:41].It was revealed about the Companions of the Prophet (peace be upon him) in Makkah: Bilal, Suhayb, Khabbab, Ammar (1) and Abu Jandal ibn Suhayl. The polytheists seized them in Makkah (2) and tortured them and harmed them, and Allah, Exalted is He, settled them in Madinah after that (3). The words of Allah, Mighty and Majestic: "And We did not send before you any but men to whom We revealed... [to the end of the verse]" [16:43].
It was revealed about the polytheists of Makkah (4). They denied the prophethood of Muhammad (peace be upon him) and said: Allah is too great for His messenger to be a human being; why (5) did He not send an angel to us? (6)
(3) See: Tafsir al-Samarqandi 2/236, al-Wasit 3/63, Tafsir al-Baghawi 3/79, Zad al-Masir 4/448, and Tafsir al-Qurtubi 5/3723.
(6) Recorded by al-Tabari in his Tafsir 14/109 from Ibn Abbas, which shows that it is the statement of Ibn Abbas. See: Tafsir Ibn Abi Hatim 7/2284 (12521), Tafsir al-Samarqandi 2/236, the author in al-Wasit 3/63, Tafsir al-Baghawi 3/80, Zad al-Masir fi Ilm al-Tafsir 4/449, and Tafsir al-Khazin 4/92.
Ask the People of Reminder
Messengers before were human recipients of revelation; those who doubt are told to consult knowledgeable people. The Reminder was sent so the Prophet may clarify guidance for reflection.
No One Is Safe from Allah’s Grasp
People are warned not to feel secure from being seized by Allah through sudden punishment or gradual loss. All creation submits, and even angels fear their Lord and obey.
Worship One God and Be Grateful
Allah forbids taking two gods and commands fear of Him alone. Every blessing is from Allah, yet in hardship people call upon Him and then return to associating partners and ingratitude.
False Attributions and Shameful Customs
They assign shares to idols and invent lies about Allah, claiming angels as daughters while preferring sons for themselves and grieving at the birth of a daughter. Such fabrications bring blame and impending punishment.
Satan’s Deception and the Qur’an’s Clarification
Satan beautified their deeds, becoming their ally, but they will face painful punishment. The Qur’an was revealed to explain disputed matters and to be guidance and mercy for believers.
Signs in Rain, Milk, and Honey
Allah revives the earth with rain and provides a lesson for those who listen. From livestock comes pure milk, and through the bees Allah brings honey as healing—signs for people who reflect.
Life’s Stages and the Folly of Partners
Allah creates, causes death, and returns some to feeble old age, showing human dependence. People are reminded that servants and helpless idols cannot share Allah’s sovereignty; no equals should be set up to Him.
Parables of Powerlessness and Gratitude
Parables contrast an owned, powerless slave with one freely able to give, and a mute burden with one who commands justice. Further signs include spouses and children, homes, shade, clothing, and armor—yet many deny Allah’s favor.
Context · al-Wahidi
Al-Wahidi reports from Ibn Abbas that verse 16:75 came down about Hisham ibn Amr, the man who spent his wealth secretly and openly. It also concerned his master, Abu al-Jawza, who used to forbid him from doing so. Ibn Abbas adds that in verse 16:76, the mute man who is a burden on his master is Usayd ibn Abi al-Is, and the one who commands justice is Uthman ibn Affan.
Source text (1 entry)
His saying, Mighty and Majestic: "Allah sets forth a parable: a slave who is owned, having power over nothing, and one whom We have provided from Us with a good provision, and he spends from it secretly and openly. Are they equal? Praise be to Allah. But most of them do not know. And Allah sets forth a parable: two men, one of them dumb, having power over nothing, and he is a burden on his master; wherever he directs him, he brings no good. Is he equal to one who commands justice and is on a straight path?" [16:75-76].(285) Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us, saying: Abu Bakr ibn al-Anbari(1) informed us, saying: Ja'far ibn Muhammad ibn Shakir(2) related to us, saying: Affan related to us, saying: Wuhayb related to us, saying: Abdullah ibn Uthman ibn Khuthaym related to us, from Ibrahim, from Ikrimah, from Ibn Abbas, who said: This verse, "Allah sets forth a parable: a slave who is owned, having power over nothing" [16:75], was revealed about Hisham ibn Amr, who is the one who spends his wealth secretly and openly, and his master Abu al-Jawza'(3), who used to forbid him. And there was revealed(4) "And Allah sets forth a parable: two men, one of them dumb, having power over nothing" [16:76]. The dumb one of the two, the burden on his master, is Usayd(5) ibn Abi al-Is, and the one who "commands justice and is on a straight path" [16:76] is Uthman(6) ibn Affan, may Allah be pleased with him.(7)
(7) Recorded by al-Tabari in his Tafsir 14/151, and Ibn Asakir in Tarikh Dimashq 39/218; al-Suyuti in al-Durr al-Manthur 5/151 also attributed it to Ibn Abi Hatim and Ibn Mardawayh. In al-Tabari's report he said the two men were from Quraysh, the master and the slave, and did not state their names. The author recorded it in al-Wasit 3/75 from Ibn Abbas, and mentioned only the story of our master Uthman ibn Affan with his slave. See: Tafsir Ibn Abi Hatim 7/2293 (12601), Tafsir al-Samarqandi 2/243, Zad al-Masir fi Ilm al-Tafsir 4/472-473, Tafsir al-Qurtubi 5/3765, and Tafsir Ibn Kathir 2/789.
Witnesses, Regret, and Added Punishment
On the Day of Judgment a witness will be raised from every nation, and disbelievers will not be allowed excuses. Those who led others astray will face compounded punishment and bitter regret.
The Qur’an: Clarification and Mercy
A witness is brought from each community, and the Prophet testifies over his people. The Book is described as an explanation of all needed guidance, a mercy, and good news for those who submit.
Justice, Excellence, and Keeping Covenants
Allah commands justice, excellence, and generosity to relatives, and forbids indecency, wrongdoing, and oppression. Believers are urged to fulfill promises and not break oaths like one who unravels her own spun thread.
Context · al-Wahidi
Verse 16:90 came down while the Prophet sat outside his house in Mecca with Uthman ibn Maz'un. Al-Wahidi reports from Ibn Abbas that the Prophet stared up at the sky, turned away, and nodded as if he were taking something in. When Uthman asked about it, the Prophet said that Gabriel had just come and recited this verse. Uthman said that this was when faith settled in his heart and he came to love Muhammad. Al-Fahl grades the chain weak because of Shahr ibn Hawshab.
Source text (1 entry)
His saying (Mighty and Majestic is He): "Indeed, Allah commands justice and doing good ... [to the end of the verse]" [16:90].(286) Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim informed us, saying: Shuayb ibn Muhammad al-Bayhaqi informed us, saying: Makki ibn Abdan informed us, saying: Abu al-Azhar narrated to us, saying: Rawh ibn Ubadah narrated to us, from Abd al-Hamid ibn Bahram, who said: Shahr ibn Hawshab narrated to us, saying: Abdullah ibn Abbas narrated to us, saying: While the Messenger of Allah (peace be upon him) was sitting in the courtyard of his house in Makkah, Uthman ibn Mazun passed by him and grinned (1) at the Messenger of Allah (peace be upon him). He said to him: "Will you not sit down?" He said: Yes. So he sat down facing him. While he was talking with him, his gaze suddenly fixed on the sky. He looked for a while, then began to lower his gaze until he set it on the ground at his right. Then he turned away from his companion Uthman toward where he had set his gaze, and began to nod his head as if trying to grasp (2) what was being said to him. Then his gaze fixed on the sky as it had the first time, and he followed it with his eyes until it disappeared into the sky. Then he turned to (3) Uthman as he had been sitting at first. Uthman said: O Muhammad, in all the time I have sat with you and come to you, I have never seen you do what you did this morning. He said: "What did you see me do?" He said: I saw your gaze fix on the sky, then you set it down where you set it, at your right, and you turned toward it and left me, and you began to nod your head as if you were trying to grasp something being said to you. He said: "Did you notice that?" Uthman said: Yes. He said: "The messenger of Allah, Jibril (4) (peace be upon him), came to me just now while you were sitting." He said: The messenger of Allah? He said: "Yes." What did he say to you? He said: "He said to me: 'Indeed, Allah commands justice and doing good and giving to relatives, and He forbids indecency and wrongdoing and oppression. He admonishes you so that you may take heed' [16:90]." Uthman said: That was when faith settled in my heart
and I loved Muhammad (peace be upon him). (1)
(1) Kashara: he showed his teeth, whether in laughter or otherwise. Mu'jam Matn al-Lughah 5/69; see also Lisan al-Arab 5/142.
(1) Its chain is weak, because of the weakness of Shahr ibn Hawshab, and there is criticism of Abd al-Hamid ibn Bahram, especially in his narration from Shahr.
Recorded by Ibn Sa'd in his Tabaqat 1/173-174, Ahmad 1/318, al-Bukhari in al-Adab al-Mufrad (893), Ibn Abi Hatim 7/2298 (12634), and al-Tabarani in al-Kabir (8322), (10646), through Abd al-Hamid ibn Bahram from Shahr ibn Hawshab, with this chain. Al-Suyuti in al-Durr 5/159 also attributed it to Ibn Mardawayh; see Tafsir Ibn Kathir 2/795.
weak chain
Accountability and the Reward of Righteous Deeds
Allah could have made humanity one community, but people are tested and will be questioned. Oaths must not be used to mislead; those who endure are promised better reward, and sincere faith with good deeds leads to a good life and great recompense.
Seeking Refuge, Allegiance to Truth, and a Town’s Warning
Reciters are instructed to seek refuge from Satan; his influence is over those who ally with him. The replacement of verses is addressed, and the Spirit brings revelation in truth. Those who invent lies are condemned, and a secure town that turned ungrateful is cited as an example of how blessings can turn to fear and hardship.
Context · al-Wahidi
Verses 16:101-102 came down when the idolaters said the Prophet ordered his Companions one thing and forbade it the next day, and was only a fabricator. On 16:103, Abdullah ibn Muslim says the Prophet listened to two Christian slaves, Yasar and Jabr, reading their scriptures in their own tongue, and the idolaters claimed he learned from them. Ibn Abbas says 16:106 is about Ammar ibn Yasir, who said what his torturers wanted under force, while his parents were killed. The Prophet declared Ammar full of faith. Mujahid instead links it to Meccan believers who were caught and forced back as they set out to emigrate. Qatadah says 16:110 concerns Meccan Muslims who emigrated and fought their pursuers.
Source text (4 entries)
His words (Mighty and Majestic is He): "And when We replace one verse with another" [16:101].It was revealed when the polytheists said: Muhammad (peace be upon him) is mocking his companions. He commands them to do something today and forbids them from it tomorrow, or he brings them something that is easier for them. He is nothing but a forger (2) who says it on his own. So Allah, Exalted is He, sent down this verse and the one after it (3).
(3) See: al-Wasit 3/84, Tafsir al-Baghawi 3/96, Zad al-Masir 4/491, and Tafsir al-Khazin 4/114.
The words of Allah, Mighty and Majestic: "And We certainly know that they say: It is only a human being who teaches him. The tongue of the one they point to is foreign ... [to the end of the verse]" [16:103].(287) Abu Nasr Ahmad ibn Ibrahim al-Muzakki informed us, saying: Abu Abdullah ibn Hamdan al-Zahid (1) informed us, saying: Abdullah ibn Muhammad ibn Abd al-Aziz informed us, saying: Abu Hisham (2) al-Rifa'i related to us, saying: Ibn (3) Fudayl related to us, saying: Husayn related to us from Abd (4) Allah ibn Muslim, who said: We had two Christian slave boys from the people of Ayn al-Tamr. The name of one was Yasar, and the other Jabr (5). They were sword-polishers (6), and they used to read books of theirs in their own tongue. The Messenger of Allah (peace be upon him) would pass by them and hear their reading. So the polytheists used to say: He learns from them. Then Allah, Exalted is He, sent down revelation and gave them the lie, saying (7): "The tongue of the one they point to is foreign, while this is clear Arabic speech" [16:103] (8).
(8) Recorded by Mujahid in his Tafsir: 352, and al-Tabari in his Tafsir 14/178. See: Tafsir al-Samarqandi 2/251, al-Wasit by the author 3/84-85, Tafsir al-Baghawi 3/97, Zad al-Masir fi Ilm al-Tafsir 4/493, Tafsir al-Qurtubi 5/3794, and Tafsir al-Khazin 4/115.
The words of Allah, Mighty and Majestic: "Whoever disbelieves in Allah after his belief ... [to the end of the verse]" [16:106].Ibn Abbas said: It was revealed about Ammar ibn Yasir. That was because the idolaters seized him, his father Yasir, his mother Sumayyah, Suhayb, Bilal, Khabbab and Salim, and tortured them.(1) As for Sumayyah, she was tied between two camels and stabbed in her private parts with a spear, and she was told: "You only accepted Islam for the sake of men." Then she was killed, and her husband Yasir was killed. They were the first two to be killed in Islam. As for Ammar, he gave them what they wanted with his tongue, under compulsion. The Messenger of Allah (peace be upon him) was told that Ammar had disbelieved. The Prophet (peace be upon him) said:(2) "No! Ammar is filled with faith from the crown of his head to his feet, and faith is mixed with his flesh and blood!" Then Ammar came to the Messenger of Allah (peace be upon him) weeping. The Messenger of Allah (peace be upon him) began to wipe his eyes and say: "If they come back to you, then tell them(3) what you said." So Allah, Exalted is He, sent down this verse.(4)
Mujahid said:(1) It was revealed about some people of Mecca who believed. The Muslims in Medina wrote to them: "Emigrate, for we do not consider you part of us until you emigrate to us." So they set out for Medina, but Quraysh overtook them on the road and forced them, under compulsion, to recant. About them this verse was revealed.
(4) Recorded by al-Tabari in his Tafsir 14/181 as the saying of Ibn Abbas, with similar wording. Also recorded by Abd al-Razzaq in his Tafsir (1509), Ibn Sa'd in his Tabaqat 3/249, al-Tabari in his Tafsir 14/182, Ibn Abi Hatim in his Tafsir 7/2304 (12667), and al-Hakim in al-Mustadrak 2/357. Al-Suyuti in al-Durr al-Manthur 5/170 further attributed it to Ibn Mardawayh and al-Bayhaqi in al-Dala'il, by way of Abu Ubaydah ibn Muhammad ibn Ammar ibn Yasir, who said: "The idolaters seized Ammar ibn Yasir and tortured him until he went along with them in some of what they wanted. He complained of that to the Prophet (peace be upon him). The Prophet (peace be upon him) said: 'How do you find your heart?' He said: 'At rest in faith.' The Prophet (peace be upon him) said: 'Then if they come back, you do the same again.'"
(1) Tafsir Mujahid: 353; al-Tabari in his Tafsir 14/183; Tafsir Ibn Abi Hatim 7/2304 (12669); Tafsir al-Baghawi 3/98; Tafsir al-Qurtubi 5/3797. Al-Suyuti in al-Durr al-Manthur 5/171 further attributed it to Ibn Abi Shaybah and Ibn al-Mundhir.
His words (mighty and exalted is He): "Then indeed your Lord, for those who emigrated after they were persecuted..." [to the end of the verse] [16:110]Qatadah said (2): It was mentioned to us that when this verse was revealed (3), that no Islam would be accepted from the people of Makkah until they emigrated (4), the people of Madinah wrote of it to their companions among the people of Makkah. When that reached them, they set out, but the polytheists caught up with them and turned them back. Then was revealed: "Alif Lam Mim. Do the people think that they will be left alone because they say, 'We believe,' and that they will not be tested?" [29:1-2]. So they wrote of it to them. Then they pledged among themselves that they would set out, and that if the polytheists of the people of Makkah caught up (5) with them they would fight them until they escaped or joined Allah. The polytheists overtook them and fought them; some of them were killed and some escaped. So Allah, exalted is He, sent down: "Then indeed your Lord, for those who emigrated after they were persecuted, then strove and were patient" [16:110].
(2) Recorded by al-Tabari in his Tafsir 14/184. Al-Suyuti in al-Durr al-Manthur 5/172 also attributed it to Abd ibn Humayd and Ibn al-Mundhir.
Lawful Provision and Repentance
People are commanded to eat what is lawful and good and to give thanks. Prohibitions are clarified, and fabricating rulings is forbidden. Mercy is promised to those who err in ignorance, then repent and make amends.
Abraham’s Model of Pure Faith
Abraham is praised as a devout leader, grateful and upright, not among idolaters. The Prophet is instructed to follow his way, and the Sabbath is noted as a later test for those who differed.
Call with Wisdom and Patient Steadfastness
The Prophet is commanded to دعوت to Allah with wisdom and good instruction and to debate in the best manner. He is told to be patient, avoid grief over rejecters, and remain mindful that Allah is with the Godfearing and those who do good.
Context · al-Wahidi
Verses 16:125-127 came down after the Battle of Uhud, when the Prophet found his uncle Hamzah's body mutilated. Al-Wahidi reports from Ibn Abbas that the Prophet vowed to kill seventy of the enemy in his place, and that these verses came down after the dead were buried; the Prophet then endured patiently and mutilated no one. Al-Fahl grades the chain weak. A report from Abu Hurayrah, graded very weak, and another from Ibn Abbas, graded weak, link only verse 126 to the vow; in the second the Prophet replied, "Rather, we will be patient." The exegetes add that the Muslims vowed to mutilate the enemy too, and that the Prophet held back and made atonement for his oath.
Source text (1 entry)
Allah, Exalted and Majestic, said: "Call to the way of your Lord with wisdom and good admonition ... [to the end of the verses]" [16:125, 126, 127]....(288) Abu Mansur Muhammad ibn Muhammad al-Mansuri informed us, saying: Ali ibn Umar al-Hafiz informed us, saying: Abdullah ibn Muhammad ibn Abd al-Aziz related to us, saying: al-Hakam ibn Musa related to us, saying: Ismail ibn Ayyash related to us, from Abd al-Malik ibn Abi Ghaniyyah (1), from al-Hakam ibn Utaybah (2), from Mujahid, from Ibn Abbas, who said (3): When the polytheists went away from the slain of Uhud, the Messenger of Allah (peace be upon him) went out and saw a sight that grieved him. He saw Hamzah: his belly had been slit open, his nose cut off, and his ears cut away. He said: "Were it not that the women would grieve, or that it would become a practice after me, I would have left him until Allah, Exalted, raised him from the bellies of beasts and birds. I will surely kill seventy men of them in his place." Then he called for a cloak and covered his face with it. His feet stuck out, so he put some idhkhir grass over his feet. Then he brought him forward and said the takbir over him ten times. Then one man after another was brought and laid down, with Hamzah kept in his place, until he had prayed over him seventy prayers; the slain were seventy (4). When they had been buried and he had finished with them, this verse came down: "Call to the way of your Lord with wisdom and good admonition" up to His words: "And be patient, and your patience is only through Allah" [16:127]. So the Messenger of Allah (peace be upon him) was patient and did not mutilate anyone (5).
(289) Ismail ibn Ibrahim al-Wa'iz informed us, saying: Abu al-Abbas Ahmad ibn Muhammad ibn Isa al-Hafiz related to us, saying: Abdullah ibn Muhammad ibn Abd al-Aziz related to us, saying: Bishr ibn (1) al-Walid al-Kindi related to us, saying: Salih al-Murri (2) related to us, saying: Sulayman al-Taymi related to us, from Abu Uthman al-Nahdi, from Abu Hurayrah, who said: The Prophet (peace be upon him) looked down upon Hamzah and saw him lying slain. He had never seen anything more painful to his heart than that. He said: "By Allah, I will surely kill seventy of them for you." Then came down: "If you retaliate, retaliate with the like of what you were afflicted with; but if you are patient, it is better for the patient" (3) [16:126].
(290) Abu Hassan al-Muzakki informed us, saying: Abu al-Abbas Muhammad ibn Ishaq informed us, saying: Musa ibn Ishaq related to us, saying: Yahya ibn Abd al-Hamid al-Himmani related to us, saying: Qays related to us, from Ibn Abi Layla, from al-Hakam, from Miqsam, from Ibn Abbas, who said: The Messenger of Allah (peace be upon him) said on the day Hamzah was killed and mutilated: "If I gain victory over Quraysh, I will surely mutilate seventy men of them." Then Allah, Exalted and Majestic, sent down: "If you retaliate, retaliate with the like of what you were afflicted with; but if you are patient, it is better for the patient" [16:126]. The Messenger of Allah (peace be upon him) said: "Rather, we will be patient, O Lord" (1).
The commentators said: When the Muslims saw what the polytheists had done to their slain on the day of Uhud, slitting open bellies, cutting off genitals, and foul mutilation, they said when they saw it: "If Allah gives us victory (1) over them, we will surely outdo what they did. We will mutilate them with a mutilation no Arab has ever inflicted on anyone. We will do it, and we will mutilate (2)." The Messenger of Allah (peace be upon him) stood over his uncle Hamzah. They had cut off his nose and his ear (3), cut off his genitals, and slit open his belly. Hind bint Utbah had taken a piece of his liver and chewed it, then swallowed it (4) to eat it, but it did not stay in her belly before she threw it up. That reached the Prophet of Allah (peace be upon him), and he said: "Had she eaten it, she would never have entered the Fire. Hamzah is too honored with Allah for any part of his body to enter the Fire." When the Messenger of Allah (peace be upon him) looked at Hamzah, he looked at something the like of which he had never looked at (5), nothing was more painful to his heart than it. He said: "The mercy of Allah be upon you. You were, as far as I knew, one who kept the ties of kinship and did good deeds. Were it not for the grief of those who come after you over you, it would please me to leave you until you are gathered from different bellies.
By Allah, if Allah, Exalted, gives me victory over them, I will surely mutilate seventy of them in your place." Then Allah, Exalted, sent down: "If you retaliate, retaliate with the like of what you were afflicted with; but if you are patient, it is better for the patient" [16:126]. The Prophet (peace be upon him) said: "Yes, we will be patient." He held back from what he had intended, and he made expiation for his oath (6).
Shaykh Abu al-Hasan said (1): We need to mention here the killing of Hamzah:
(291) Amr ibn Abi Amr al-Muzakki informed us, saying: Muhammad ibn Makki informed us, saying: Muhammad ibn Yusuf informed us, saying: Muhammad ibn Ismail al-Ju'fi (2) related to us, saying: Abu Ja'far Muhammad ibn Abdullah related to us, saying: Hujayn ibn al-Muthanna related to us, saying: Abd al-Aziz ibn
Abdullah ibn Abi Salamah related to us; (h) and Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us, saying: my father informed us, saying: Muhammad ibn Ishaq al-Thaqafi informed us, saying: Sa'id ibn Yahya al-Umawi informed us, saying: my father related to me, from Muhammad ibn Ishaq (1); the two of them said: Abdullah ibn al-Fadl ibn Abbas (2) ibn Rabi'ah related to us, from Sulayman ibn Yasar, from Ja'far ibn Amr ibn Umayyah al-Damri, who said: I set out with Ubaydullah ibn Adi ibn al-Khiyar, and we passed by Hims. When we arrived there, Ubaydullah ibn Adi said to me: "Would you like us to go to Wahshi and ask him how the killing of Hamzah happened?" I said to him: "If you wish." So we went out asking about him. A man said to us: "You will find him in the courtyard of his house. He is a man whom wine has overcome. If you find him sober, you will find an Arab man, and you will find with him some of what you want." When we reached him we greeted him, and he raised his head. We said: "We have come to you so that you may tell us about your killing of Hamzah, the mercy of Allah be upon him." He said: "I will tell you as I told the Messenger of Allah (peace be upon him) when he asked me about it. I was a slave of Jubayr ibn Mut'im ibn Adi ibn Nawfal. His uncle Tu'aymah ibn Adi had been struck down on the day of Badr. When Quraysh marched to Uhud, Jubayr ibn Mut'im said to me: 'If you kill Hamzah, the uncle of Muhammad, for my uncle Tu'aymah, you are a freed man.'" He said: "So I went out. I was an Abyssinian who threw the javelin the way the Abyssinians throw, and I rarely missed anything with it. When the people met, I went out looking for Hamzah and watching for him (3), until I saw him in the midst of the army like a dusky camel, hewing the people down with his sword; nothing could stand before him. By Allah, I was getting ready for him and hiding from him behind a rock or a tree so that he would come near me, when Siba' ibn Abd al-Uzza went ahead of me toward him. When Hamzah saw him he said: 'Come here, son of the woman who cuts off clitorises!'" He said: "Then he struck him, and by Allah he did not miss his head. I shook my javelin until, when I was satisfied with it, I let it fly
at him. It struck him in his lower belly (1) and came out between his legs. He went to rise toward me but was overcome, and I left him until he died. Then I came to him and took my javelin. Then I went back to the people and sat down in the camp. I had no need of anyone but him; I killed him only to be freed. When I came to Mecca I was freed. I stayed there until Islam spread in it, then I went out to al-Ta'if. They sent messengers (2) to the Messenger of Allah (peace be upon him), and I was told: 'Muhammad (3) does not harm messengers.'" He said: "So I went out with them until I came to the Prophet (peace be upon him). When he saw me he said (4): 'Are you Wahshi?' I said: 'Yes.' He said: 'You killed Hamzah?' I said: 'The matter was as has reached you.' He said: 'Can you keep your face out of my sight?' So I went out." He said: "When the Messenger of Allah (peace be upon him) died and the people went out against Musaylimah the Liar, I said: 'I will surely go out against Musaylimah; perhaps I will kill him and so make up for Hamzah.' So I went out with the people, and what happened with him happened (5)."
Surah of Bani Isra'il (6)
(4) Six from the Muhajirun and sixty-four from the Ansar, as in the hadith of Ubayy ibn Ka'b recorded by al-Tirmidhi, mentioned in Tafsir al-Khazin 4/125.
(5) Its chain is weak, because of the weakness of Ismail ibn Ayyash in his narration from people other than those of his own land, and this is one of them; for Abd al-Malik ibn Abi Ghaniyyah is a Kufan.
Recorded by al-Tabarani in al-Kabir (11051) by way of Ahmad ibn Ayyub ibn Rashid, from Abd al-A'la, from Muhammad ibn Ishaq, from Muhammad ibn Ka'b al-Qurazi and al-Hakam ibn Utaybah, from Miqsam and Mujahid, from Ibn Abbas. Al-Haythami said in Majma' al-Zawa'id 6/120: "In it is Ahmad ibn Ayyub ibn Rashid, who is weak."
(2) Weak in hadith; he relates objectionable reports from reliable people. See his biography in Tahdhib al-Tahdhib 4/382.
(3) Its chain is very weak, because of the severe weakness of Salih al-Murri. Al-Bukhari said of him: "Objectionable in hadith", and al-Nasa'i said: "Abandoned".
Recorded by al-Tabarani in al-Kabir (2927), al-Hakim in al-Mustadrak 3/197, and al-Bayhaqi in Dala'il al-Nubuwwah 3/288 by way of Salih al-Murri with it. Al-Hakim was silent about it, and al-Dhahabi followed up on him, saying: "Salih is feeble." Al-Hafiz Ibn Kathir 4/533 said: "This chain is weak, because Salih is Ibn Bashir al-Murri, weak according to the imams."
(1) Its chain is weak, because of the weakness of Yahya ibn Abd al-Hamid al-Himmani, Qays ibn al-Rabi', and Muhammad ibn Abd al-Rahman ibn Abi Layla.
Recorded by al-Tabarani in al-Kabir (11051) and al-Bayhaqi 3/287 by way of Miqsam joined with Mujahid.
Also recorded in al-Kabir (12096) by way of Miqsam alone.
Al-Suyuti cited it in al-Durr al-Manthur 5/179 and additionally attributed it to Ibn al-Mundhir and Ibn Mardawayh.
(6) Recorded by al-Tabarani in al-Kabir (11051) and al-Bayhaqi in al-Dala'il 3/288, both by way of Miqsam from Ibn Abbas (al-Tabarani added: "and Mujahid" from Ibn Abbas).
Al-Haythami said: "In it is Ahmad ibn Ayyub ibn Rashid, who is weak." See Majma' al-Zawa'id 6/120. Recorded by al-Hakim 3/197, al-Bazzar (1795, Kashf al-Astar), the author in his Tafsir 3/91, and al-Bayhaqi in al-Dala'il 3/288 and 289 by way of Abu Uthman al-Nahdi from Abu Hurayrah. Ibn Kathir said: "This chain has weakness in it, because Salih is Ibn Bashir al-Murri, weak according to the imams, and al-Bukhari said: 'Objectionable in hadith.'" See Tafsir Ibn Kathir 2/807.
Mentioned by al-Baghawi in his Tafsir 3/103-104, Ibn al-Jawzi in Zad al-Masir 4/507, al-Qurtubi 5/3817, Ibn Kathir 2/807, and al-Suyuti in al-Durr al-Manthur 5/179, who additionally attributed it to Ibn Sa'd and Ibn al-Mundhir [...]
(1) "Shaykh Abu al-Hasan said" does not appear in (B).
(2) He is the Imam al-Bukhari, and the hadith is in his Sahih 5/128 (4072).
(1) Al-thunnah: the lower part of the belly. See al-Lisan 13/84.
(5) Recorded by al-Tayalisi (1314), Ahmad 3/501, and Ibn Abi Asim in al-Ahad wa-l-Mathani
weak chainvery weak chain