The Chains of the Seven Famous Reciters From Highest to Lowest

Sheikh Muhammad Bazmool shared the following post on his Facebook page along with the words, “This came to me via WhatsApp – my Allah reward whoever sent it with good.”

ترتيب أسانيد القراء من حيث العلو و النزول

The Chains of Transmission of the Famous Reciters Arranged from Highest to Lowest

ـ 1- ابن عامر الشامي ،أعلى القراء سندا
حيث يروي عن النبي صلى الله عليه وسلم بواسطة واحد فقط
– ابن عامر عن أبي الدرداء رضي الله عنه عن النبي صلى الله عليه و سلم

1 – Ibn ‘Aamir al-Shami had the highest chain of narration among the famous reciters as he transmitted from the Prophet with only one intermediary between them.

Ibn ‘Aamir, on the authority of Abu al-Darda’, on the authority of the Prophet.

ـ 2- ابن كثير المكي و عاصم الكوفي ، يرويان عن النبي صلى الله عليه و سلم بواسطتين
– عاصم عن أبي عبد الرحمن السلمي عن أبي بن كعب رضي الله عنهما عن النبي صلى الله عليه و سلم
– ابن كثير عن عبد الله بن السائب عن أبي بن كعب رضي الله عنهما عن النبي صلى الله عليه و سلم

2 – Ibn Kathir al-Makki and ‘Aasim al-Kufi. Both of them had two intermediaries between them and the Prophet.

‘Aasim, on the authority of Abu ‘Abd al-Rahman al-Sulami, on the authority of Ubay ibn Ka’b, on the authority of the Prophet.

ibn Kathir, on the authority of ‘Abdullah ibn al-Saa’ib, on the authority of ‘Ubay ibn Ka’b, on the authority of the Prophet.

Four Central Themes of the Makki Surahs

The following Q&A took place with via Twitter with Sheikh ‘Abdullah al-‘Awaaji, a professor of Tafsir at the Islamic University of al-Madinah:

س – جزاكم الله خيرًا وأحسن إليكم . قوله تعالى في سورة الإسراء آية ٥٥ (ولقد فضلنا بعض النبيين على بعض وآتينا داود زبورا) . ما علاقة ذكر تفضيل الأنبياء على بعض والآيات السابقة عن المكذبين للبعث؟ هل من مناسبة؟ ـ

Question: May Allah reward and be good to you. There is Allah’s statement in ayah 55 of surah al-Israa’:

وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ ۖ وَآتَيْنَا دَاوُودَ زَبُورًا

And We have made some of the prophets exceed others, and to Dawud We gave the Zabur [17:55]

What is the connection between mentioning the different levels of merit among the Prophets and the previous ayaat about those who deny Allah’s ability to give life to the dead? Is there any link between them?

ج ـ واياكم والمتابعين . أربعة موضوعات تغلب في القرآن المكي : ١-ان يقيم سُبحانَه الحُجَجَ على التوحيد و إبطالِ الشِّركِ، ٢-ويذكَرَ الأدِلَّةَ على صِحَّةِ البَعثِ والجزاءِ،٣-وثبوت القرآن الكريم .٤-وصدق الرسول صلى الله عليه وسلم .وهو هنا ذكرها كلها من اول السورة  ـ

Response: And you and all of our followers as well!

Four main topics predominate the Makki surahs of the Qur’an:

1. Establishing the proofs for al-tawheed and the falsehood of al-shirk
2. Mentioning the evidences which show that the resurrection and recompense of the dead is real
3. Showing the veracity of the Qur’an
4. Affirming the Messenger

And all four of these topics are mentioned in the beginning of this surah.

Two Kinds of People and How to Deal with Them: Tafsir ibn Kathir

Allah issues the following command in surah al-A’raaf:

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

Take what is given freely, command the good, and turn away from the ignorant. [7:199]

In part of his tafsir of this ayah, al-haafidh Ismaa’eel ibn Kathir mentioned:

وقال بعض العلماء : الناس رجلان : فرجل محسن ، فخذ ما عفا لك من إحسانه ، ولا تكلفه فوق طاقته ولا ما يحرجه . وإما مسيء ، فمره بالمعروف ، فإن تمادى على ضلاله ، واستعصى عليك ، واستمر في جهله ، فأعرض عنه ، فلعل ذلك أن يرد كيده ، كما قال تعالى : ( ادفع بالتي هي أحسن السيئة نحن أعلم بما يصفون وقل رب أعوذ بك من همزات الشياطين وأعوذ بك رب أن يحضرون ) [ المؤمنون : 96 – 98 ]ـ

One of the scholars said:

There are two kinds of people: 1) The first is a good person. Accept the good behavior that he freely shows to you and don’t charge him with anything above his ability or make things difficult for him.

As for 2) the bad person, then enjoin him to do good, but if he continues in his misguided ways and is unresponsive to your attempts, instead persisting in his ignorant behavior, then turn away from him. Perhaps that will foil his schemes, as Allah said:

Right Guidance and Right Actions: ibn ‘Uthaymeen

Allah begins surah al-Najm with the following oath:

وَالنَّجْمِ إِذَا هَوَىٰ * مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

By the star when it descends * your companions had not gone astray, nor has he erred. [53:1-2]

Sheikh Muhammad ibn Saalih al-‘Uthaymeen brings a brief benefit in discussing the second ayah:

ـ {والنجم إذا هوى} النجم اسم جنس يُراد به جميع النجوم، وقوله {إذا هوى} : لها معنيان، المعنى الأول: إذا غاب، والمعنى الثاني: إذا سقط منه شهاب على الشياطين التي تسترق السمع وهو مقسم به {ما ضل صاحبكم وما غوى} هذا جواب القسم، أي المقسم عليه {ما ضل صاحبكم} أي: ما جهل، {وما غوى} أي: ما عاند، لأن مخالفة الحق إما أن تكون عن جهل، وأما أن تكون عن غي، قال الله تعالى: {لا إكراه في الدين قد تبين الرشد من الغي} فإذا انتفى عن النبي صلى الله عليه وسلم الجهل، وانتفى عنه الغي تبين أن منهجه صلى الله عليه وسلم علم ورشد، علم ضد الجهل وهو الضلال، {ما ضل صاحبكم} ورشد ضد الغي {قد تبين الرشد من الغي} إذاً النبي عليه الصلاة والسلام كلامه حق وشريعته حق، لأنها عن علم ورشد

al-Najm – literally “the star” – a singular word for the entire class referring to all stars, and His statement:

إِذَا هَوَىٰ

when it hawaa

has two meanings:

Assorted Qur’an Benefits #35

The following short quotes and excerpts were originally published on our social media channels during the first half of October 2019:

♦ The Sickness and the Cure

Allah says in surah al-Israa’:

إِنَّ هَـٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

This Qur’an certainly guides to that which is most correct and gives glad tidings to the believers who do righteous good deeds that there will be a great reward for them. [17:9]

In his book of narration-based tafsir, Jalal al-Deen al-Suyooti wrote the following under this ayah:

 وأخرج ابن أبي حاتم عن قتادة في الآية قال : إن هذا القرآن يدلكم على دائكم ودوائكم؛ فأما داؤكم فالذنوب والخطايا، وأما دواؤكم فالاستغفار . ـ

Ibn Abi Haatim brought the following quote from Qatadah under his explanation of this ayah:

Indeed, this Qur’an shows you your sickness and your cure. As for your sickness, it is sins and errors, and as for your cure, it is seeking Allah’s forgiveness.

[al-Durr al-Manthoor 9/622]

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♦ “We Offered the Trust to the Heavens and the earth and the mountains …”

Allah informs us in surah al-Ahzab:

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man took it upon himself. Indeed, he was unjust and ignorant. [33:72]

Tafsir of Surah al-Baqarah 158-167: al-Tafsir al-Muyassar

This is the fifteenth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 158-167. This passage centers around proofs of Allah’s sole right to be worshiped, and the punishment for concealing or rejecting these proofs. See the series guide here for more information about this series and other installments.

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّـهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّـهَ شَاكِرٌ عَلِيمٌ

al-Safa and al-Marwa are some of Allah’s signs. So whoever makes Hajj to the House or makes ‘umrah, then there is no blame on him if he goes back and forth between them. Whoever does good voluntarily, then Allah is Appreciative and All-Knowing. [2:158]

إن الصفا والمروة- وهما جبلان صغيران قرب الكعبة من جهة الشرق- من معالم دين الله الظاهرة التي تعبَّد الله عباده بالسعي بينهما. فمَن قصد الكعبة حاجًّا أو معتمرًا، فلا إثم عليه ولا حرج في أن يسعى بينهما، بل يجب عليه ذلك، ومن فعل الطاعات طواعية من نفسه مخلصًا بها لله تعالى، فإن الله تعالى شاكر يثيب على القليل بالكثير، عليم بأعمال عباده فلا بضيعها، ولا يبخس أحدًا مثقال ذرة.ـ

158. al-Safa and al-Marwa, two small mountains near the Ka’bah on its east side, are some of the visible symbols of Allah’s religion which Allah’s slaves rush between as a form of worship. So whoever sets out for the Ka’bah to make Hajj or ‘umrah, there is no sin or blame on him for rushing back and forth between them. In fact, he is required to do that. And whoever does any acts of obedience of his own choice, purely for Allah, then Allah is Appreciative and will reward him a great deal even for a small act, and He is All-Knowing of the deeds of His slaves, so the deeds will not be lost nor will anyone be deprived of even a mustard seed’s worth of reward.

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَـٰئِكَ يَلْعَنُهُمُ اللَّـهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Those who conceal any of the clarity and guidance which We have revealed after We have made it clear for the people in the Book – those people are cursed by Allah and cursed by those who curse [2:159]

Introduction to the Parables of the Qur’an: Tafsir al-Shinqitee

Allah says in surah al-Kahf:

وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْءَانِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلا

In this Qur’an, We have certainly put forward every kind of parable for mankind, but man is above all else prone to dispute. [18:54]

Sheikh Muhammad al-Ameen al-Shinqitee included the following words in his commentary on this ayah:

قوله تعالى : ولقد صرفنا في هذا القرآن للناس من كل مثل وكان الإنسان أكثر شيء جدلا ، قوله : ولقد صرفنا [ 18 \ 54 ] ، أي : رددنا وكثرنا تصريف الأمثال بعبارات مختلفة ، وأساليب متنوعة في هذا القرآن للناس . ليهتدوا إلى الحق ، ويتعظوا . فعارضوا بالجدل والخصومة ، ـ

Allah’s statement:

وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْءَانِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلا

In this Qur’an, We have certainly put forward every kind of parable for mankind, but man is above all else prone to dispute. [18:54]

Regarding His statement:

وَلَقَدْ صَرَّفْنَا

We have certainly put forward …

i.e. We have repeatedly and frequently presented these parables to the people throughout the Qur’an with a number of different wordings and in various styles. This is done so that they might be guided to the truth and be admonished, but instead they turn away in argumentation and contention.

Two Factors Which Lead to Jannah: Tafsir al-Sa’di

After describing the some of the punishments of the people of the hellfire in surah al-Haqqah, Allah then mentions the following two reasons for their punishment:

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ * وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ

Indeed, he did not used to believe in Allah, the Most Great, * Nor did he encourage the feeding of the poor. [69:33-34]

Commenting on this, sheikh ‘Abd al-Rahman al-Sa’di wrote:

فإن السبب الذي أوصله إلى هذا المحل: { إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ } بأن كان كافرا بربه معاندا لرسله رادا ما جاءوا به من الحق. { وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ } أي: ليس في قلبه رحمة يرحم بها الفقراء والمساكين فلا يطعمهم [من ماله] ولا يحض غيره على إطعامهم، لعدم الوازع في قلبه، وذلك لأن مدار السعادة ومادتها أمران: الإخلاص لله، الذي أصله الإيمان بالله، والإحسان إلى الخلق بوجوه الإحسان، الذي من أعظمها، دفع ضرورة المحتاجين بإطعامهم ما يتقوتون به، وهؤلاء لا إخلاص ولا إحسان، فلذلك استحقوا ما استحقوا.ـ

The cause which brought this person to this place is that

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ

Indeed, he did not used to believe in Allah, the Most Great

for he used to disbelieve in his Lord, obstinately oppose His messengers, and reject the truth that the messengers brought to him.

وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

Nor did he encourage the feeding of the poor

i.e. he did not have any mercy in his heart to take pity of the poor and the needy, so he didn’t use his money to feed them nor did he encourage others to feed them, for he had no sense of propriety left in his heart.

These two factors are mentioned because attaining everlasting joy revolves around two things:

Punishment of the Grave as Mentioned in the Qur’an: Ibn al-Qayyim

Some people promote doubts about the punishment of the grave – ‘adhab al-qabr – by arguing that it is not mentioned in the Qur’an. Sheikh Muhammad Bazmool, professor at Umm al-Qura University in Mecca, addressed this doubt while drawing on the writing of past scholar Ibn al-Qayyim al-Jawziyyah:

سؤال : هل ذكر عذاب القبر في القرآن الكريم؟ ـ

Question: Is the punishment of the grave mentioned in the Qur’an?

الجواب : نعم ذكر عذاب القبر في القرآن الكريم، بالإشارة إليه بما لا يستقيم المعنى إلا بأنه مقصود، وذكر بدلالة الالتزام ؛ ـ

Response: Yes, the punishment of the grave is mentioned in the Qur’an. This is done through indirect mentions where it is the only plausible meaning, as well by the logical implications of the Qur’an.

أمّا دلالة الالتزام فإن الله أوجب تصديق الرسول صلى الله عليه وسلم فيما أخبر، وطاعته فيما أمر. واجتناب ما نهى عنه وزجر، وقد أخبرنا رسول الله صلى الله عليه وسلم بعذاب القبر، وحذرنا منه، وأمرنا بالاستعاذة منه، والأحاديث بهذا المعنى متواترة تواتراً معنوياً، تكذيبها تكذيب لأمر قطعي يقيني، وعدم تصديق ذلك واتباعه تكذيب لدلالة اللزوم التي دل عليها القرآن.ـ

As for the logical implications, Allah has commanded us to affirm what the Prophet has told us and to obey him in what he has commanded us. He has also commanded us to avoid what the Prophet has forbidden and warned against. And the Prophet has informed us of the punishment of the grave and warned us of it, as well as commanding us to seek refuge from it. The hadith narrations conveying these messages are massively numerous, undeniably affirming these meanings. To deny them is to deny a matter that is certain beyond doubt. Refusing to affirm and follow these narrations effectively means denying the logical implications of the Qur’an.

They Have Not Appraised Allah with His True Value: Tafsir al-Sa’di

In surah al-Zumar, Allah instructs His prophet:

قُلْ أَفَغَيْرَ‌ اللَّـهِ تَأْمُرُ‌ونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ * وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَ‌كْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِ‌ينَ * بَلِ اللَّـهَ فَاعْبُدْ وَكُن مِّنَ الشَّاكِرِ‌ينَ * وَمَا قَدَرُ‌وا اللَّـهَ حَقَّ قَدْرِ‌هِ وَالْأَرْ‌ضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِ‌كُونَ

Say, “Is it other than Allah that you order me to worship, O ignorant ones?” * And it was already revealed to you and to those before you that if you should associate anything with Allah, your work would surely become worthless, and you would surely be among the losers.” * Rather, worship only Allah and be among the grateful. * They have not appraised Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. [39:64-67]

Commenting on these ayaat in his well-known book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

ـ { قُلْ } يا أيها الرسول لهؤلاء الجاهلين، الذين دعوك إلى عبادة غير اللّه: { أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ } أي: هذا الأمر صدر من جهلكم، وإلا فلو كان لكم علم بأن اللّه تعالى الكامل من جميع الوجوه، مسدي جميع النعم، هو المستحق للعبادة، دون من كان ناقصا من كل وجه، لا ينفع ولا يضر، لم تأمروني بذلك. وذلك لأن الشرك باللّه محبط للأعمال، مفسد للأحوال . ـ

قُلْ

Say: …

O Messenger, to these ignorant ones who call you to the worship of others than Allah

أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ

…. Is it other than Allah that you order me to worship, O ignorant ones?

meaning: this command issues forth from your ignorance, and otherwise it would not occur. For if you only knew how perfect and complete Allah is from every angle, and that He is provider of all blessings, and that He is the One deserving of worship to the exclusion of those who are deficient in every way, for they do not bring benefit nor do they cause harm – if you only knew these things, then you would not tell me to that! And that is because committing shirk with Allah invalidates one’s deeds and ruins one’s condition.