Introduction to the Quran – Part 1-S2 (EN)

لقومٍ يتفكرون

For a People who Reflect

 

Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem

Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah

Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli

 

As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu

 

In our last session we started the introduction to the Quran Part 1 by answering 20 Questions, and we learnt the details of the following:

  • Who is Allah (سُبْحَانَهُ وَتَعَالَى) and what is His designation.
  • We found out that the Holy Quran was the speech of Allah (سُبْحَانَهُ وَتَعَالَى) and it provides a great challenge that if you follow it, will achieve a peaceful life in this world and the hereafter,
  • To convey this message of peace to all Human Beings, Allah (سُبْحَانَهُ وَتَعَالَى) chose His beloved Prophet and Messenger Muhammad (صلى الله عليه وسلم),
  • We understood that from among the many good qualities of Rasoolullah (صلى الله عليه وسلم) there is one particular quality of forgiving which could only be found in a ‘Rasool’,…, who was chosen by Allah (سُبْحَانَهُ وَتَعَالَى), and no one can achieve the status of Rasool by himself.
  • The explanation of the Quran and its understanding and details on how to act upon the Quran which was shown by Rasoolullah (صلى الله عليه وسلم) are all recorded in the form of ‘hadith’ literature.
  • We understood the reality of Human Beings ‘biologically’.
  • We said that even though Allah (سُبْحَانَهُ وَتَعَالَى) is one and only, but He has many attributes, al-Asma ul-Husna, the expression of these attributes is through the massive creation of Allah (سُبْحَانَهُ وَتَعَالَى) and that this Universe is a proof of His existence and the greatest expression of all is Man himself.
  • We understood the special relation between Allah (سُبْحَانَهُ وَتَعَالَى) and Man.

 

Today, 24-June-2026 corresponding to 9-Muharram-1448 Hijri, we will continue with the second session on Part 1 and will answer the balance 15 questions,

 

Part 1 – Some Questions Answered – Session 2

In the last session we said that things in this world are either living or non-living, but this is just a human perception, in fact everything in this universe is living, everything is conscious. So,

 

Question 21: How is everything in this universe conscious?

  • To answer this question in detail, we need one full session, however, let us summarize,
  • The Quran Asks in Surah al-Mulk, Verse 19

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَنُ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ

  • Or did they not see towards the birds above them, spreading and contracting (their wings)? No one holds them except the Beneficent (Allah), He is certainly the Seer of everything.[1]
  • The above verse of the Quran invites mankind to reflect on the shape of and the forces acting on birds, which keep them in flight. This invitation to reflect on birds could be to inspire human beings to invent means of transport like aeroplanes. The history of aviation too provides us with a proof that birds had dominated the inspiration of man right from the start.[2]
  • If we think deeply, there are 4 forces acting on birds, because of which there is balance and the bird is able to fly.
  • It is important to point out that if the bird is not conscious, gravity i.e. one of the forces will take over and it will fall down.
  • The Quran again asks in Surah an-Noor Verse 41

أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ

  • Did you not consider that Allah is He Whom do glorify all who are in the skies and the earth and the birds (too) with wings spread out? Each one knows its worship (method of submission for close association with Allah) and its glorification (method of being occupied obeying Allah's orders). And Allah is the Knower of that which they do.[3]
  • And then Allah Ta’ala says in Surah al-Isra Verse 44

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

  • The seven skies and the earth and whoever is in them, (all) declare His glory, and there is nothing which does not glorify Him by praising Him but you do not understand their glorification. He is certainly Clement, Protectively Forgiving.[4]

وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ ۩

  • And to Allah bows down whoever (and whatever) is in the skies and the earth willingly and unwillingly and their shadows (too), in the mornings and the evenings.
  • When we reflect on the above verses and a few others in the Quran, we come to a conclusion that both heavenly bodies and birds are glorifying Allah, both of them are busy following His laws, both of them are traveling fast either flying or floating in space.
  • Heavenly bodies and birds both are able to do what they are doing because Allah Ta’ala is holding them.
  • I have barely scratched the surface of this topic and what I want to point out is that, if these things are not conscious, then how are they glorifying Allah, following His laws and obeying His orders?
  • The only way this is happening is because;

وَمِنْ ءَايَـٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ۚ  …

  • And among His signs is that the sky and the earth subsist by His command,...[5]
  • Because everything in this universe is obeying the commands of Allah, even Human Beings will know how to pray, and how to obey Allah Ta’ala when they refer back to Quran and Hadith, if someone is not following these two sources of knowledge then they will know the reality of their deeds on the day, when the ‘Reward and Punishment’ are decided and that will be the day, when these things will either bear witness for us or against us.

 

After creating Human Beings, Allah (سُبْحَانَهُ وَتَعَالَى) presented this Universe with an offer, an option, this was not an order, they could choose to accept that offer or not.

 

Question 22: What was that option, which Allah (سُبْحَانَهُ وَتَعَالَى) presented to this Universe?

  • That option was ‘The Power to Choose’.

 

Question 23: What will the one who accepts this power and will use it, be capable of doing?

  • By the help of this Power they will be able to decide between ‘Right and Wrong’.
  • They will be made to pass through different situations and they will be tested based on this responsibility.
  • The test will be so tough that they will be made to forget their relationship with Allah (رَبُّ الْعِزَّة). They will not remember that they have already accepted Allah Ta’ala as their Rabb.
  • Along with this responsibility, other powers will be made to submit and they will have control over those powers.
  • To make the right decisions, Allah Ta’ala would be showing the proof of His existence and would be guiding them from time to time.
  • If their actions or their choice of decision are based on the instructions sent by Allah (سُبْحَانَهُ وَتَعَالَى), then He will reward them, and if their choice of decision is against the instructions sent by Allah knowingly, then they will be punished on the day of ‘Reward and Punishment’ or the day of judgement.
  • The entire universe rejected this offer, but who accepted it?
  • The Quran says, in Surah al-Ahzab

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

  • We certainly offered the trust (probably the power of decision to obey or not to obey the orders of Allah) to the skies and the earth and the mountains, but they refused to bear it and became afraid of it, and man (undertook the responsibility of) bearing it (but) he was certainly unjust, ignorant,[6]

 

In the last session, we said that Allah (سُبْحَانَهُ وَتَعَالَى) has sent many messengers or Rusul, the reason for sending so many messengers is due to the fact that Human history has been through different stages, and in every era to solve the problems each community faced, Allah Ta’ala kept sending a ‘set of instructions’ through His messengers. Similarly, a ‘set of instructions’ in the form of The Holy Quran were also given to the last of the prophets, al-Khaatam an-Nabiyyeen, Habeebana Muhammad (صلى الله عليه وسلم).

 

Question 24: What is Deen or Religion?

  • The ‘set of instructions’ along with the method of implementing those instructions is called Deen or Religion.
  • The name of our Religion is Islam and the code of conduct, the book of law that we follow is the Quran.
  • The purpose of following the Religion of Islam is for us to be successful in the test for which Allah (سُبْحَانَهُ وَتَعَالَى) has sent us in this world.

 

By now, we have been able to answer those questions, which we had asked in the beginning of Part 1 and the major question that has been addressed is what is the purpose of our life on earth? So, the purpose of Human life on earth is to be successful in the test for which Allah has sent us.

 

Question 25: What is the final destination, if one follows the straight path?

  • Paradise, Jannah, which will be given as a reward that is the final destination.
  • What is greater than Paradise?
  • Ridwanum min Allah, the pleasure from Allah. It is given to those successful people who made the right choice and selected the straight path. Allah Ta’ala says in the Quran, in Surah al-Bayyina

جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ…

  • Their reward is with their Fosterer: Gardens of everlasting bliss, underneath which rivers flow, they will stay therein forever, Allah pleased with them and they pleased with Him…[7]

 

Question 26: What is ‘Peaceful life’?

  • In the light of Quran and Hadith, ‘Peaceful life’ is the one which provides ‘a griefless past and a fearless future’ as Allah says in Surah Yunus

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

  • Beware! certainly (for) the friends of Allah, there will neither be any fear on them nor will they grieve.[8]
  • There are three words in the Quran, which describe this condition, ‘Salaam’, ‘Sakeenah’ and ‘Itmeinan’. We will deal with these words later on in the Quran, when they appear.
  • But, who does not want peace, security, happiness, contentment, satisfaction, prosperity, etc. Human beings do everything possible to achieve these conditions, but there is no permanent solution.
  • Many of us even do not know the real meaning of these words, we think Luxurious palaces, Expensive cars, bank balance, respect, beautiful wife or handsome husband, good and tasty food, successful business or a secure and high paying job, no responsibilities, successful and good children, good health, no responsibilities and many more things could be pointed out, which if one possesses, a person thinks he would feel at peace, whereas, in reality it is not so.
  • Through these things, if Allah (سُبْحَانَهُ وَتَعَالَى) wills He may grant us peace, but Human Beings cannot on their own secure these conditions for themselves or achieve peace on their own using them.
  • On a personal level, temporarily we can achieve peace, as Allah (سُبْحَانَهُ وَتَعَالَى) tells us in the Quran,

…أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

  • …Beware! hearts do find peace in the remembrance of Allah.[9]
  • If every individual follows and implements Quran and Sunnah in their lives, and makes zikr, meaning he remembers Allah much, and he is satisfied, then a society of such peaceful individuals could be formed.
  • But peace in the community or on a national level is only possible on the condition that the law of the Quran and the sunnah of the prophet is implemented on every level, every department, whether it be financial system, agriculture, criminal justice system, defense or any other department. Shari’ah must be implemented in all levels and organizations, otherwise peace cannot be achieved.
  • If it is implemented in one and not implemented in other departments then peaceful life on a national level cannot be achieved. The Quran says in Surah al-Baqarah to enter into Islam completely, Udkhulu fis-Silmi kaaffah…[10] only through this formula, peaceful and secure life in this world can be achieved, where there will be no corruption, and the poor will not be exploited.
  • The peace and security that we experience in this world is only a part of the Ultimate peace that we will enjoy only in Jannah after leading a life following the Quran and the Sunnah of the Prophet (صلى الله عليه وسلم) always keeping oneself on the straight path, then the condition we spoke about earlier ‘La Khaufun Alaihim wala hum Yahzanoon’ meaning ‘there will neither be any fear on them nor will they grieve’ can be achieved.
  • This is the peaceful life which Human Beings have always longed for.

 

Question 27: This life is a test, so what sort of a test is this?

Allah (سُبْحَانَهُ وَتَعَالَى) says in the Holy Quran in several places that Human beings will be tested, basically the life of this world is a test, in Surah al-Baqarah Allah Ta’ala says;

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

  • And We will definitely test you with something of fear and hunger and loss in wealth and life and fruits (results of efforts) and convey good news to the patient,[11]

 

Question 28: But why are we being tested?

  • Allah Ta’ala says in Surah aal-Imran verses 140-142

…وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ

  • And these days (ups and downs) We keep on changing among human beings by turn, so that Allah may know (or Allah may mark out) those who believe and take witnesses from you, and Allah does not love the unjust,[12]

وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ

  • and that Allah may purify (pickout) those who believe and wipe off the infidels.[13]

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ

  • Do you think that you will enter the garden (paradise) while Allah has not yet known (marked out) those who strive (in His way) from among you and known (marked out) those who are patient?[14]
  • In a Hadith in Sunan Ibn Majah Rasoolullah (صلى الله عليه وسلم) was asked: O Messenger of Allah, which people are most severely tested?’ He said: ‘The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.[15]

 

Question 29: How can we be successful in this test?

  • Part of this test is that Allah Ta’ala has told us what is right and what is wrong, as he says in Surah ash-Shams

وَنَفْسٍ وَمَا سَوَّاهَا

  • and the soul and Him Who balanced it, [16]

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

  • then inspired in it, its transgressions and its guarding (against evils).[17]

قَدْ أَفْلَحَ مَنْ زَكَّاهَا

  • He indeed succeeds who purifies it,[18]

وَقَدْ خَابَ مَنْ دَسَّاهَا

  • and he indeed fails who buries it.[19]
  • So, what is right and what is wrong is in our genes, it is our destiny.
  • In a hadith in Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) was asked, ‘O Messenger of Allah, tell us whether what men do today and strive over is something which has been destined for them and has previously been decreed for them, or whether it is something their prophet has brought them with which they are encountered and which has become binding upon them.” Rasoolullah (صلى الله عليه وسلم) replied, “No, it is something which has been destined for them and previously decreed for them.” The verification of that is found in Allah’s Book which says, “By a soul and Him who formed it and implanted in it its wickedness and its piety.”[20]
  • In another hadith in Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) said, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, O messenger of Allah?” He replied, “It applies to me too, but Allah has helped me against him (meaning the jinn) and he has accepted Islam, so he commands me to do only what is good.”[21]
    • This basically means that the angel is giving instructions to do good deeds, and the jinn is giving instructions to do bad deeds. That’s why Rasoolullah (صلى الله عليه وسلم) says that Allah helped Rasoolullah (صلى الله عليه وسلم) with his jinn to make him muslim.
    • So let us analyze, the angel mentioned in this hadith – is our dhameer, the voice we hear all the time – this voice is always telling you what is good, and it needs to be strengthened by feeding it with Quran and Hadith and if one follows this then good deeds come out, the person is seen doing good actions.
    • In a hadith in al-Adab al-Mufrad, Rasoolullah (صلى الله عليه وسلم) was asked about righteousness and sin. He said, "Righteousness is good character

الْبِرُّ حُسْنُ الْخُلُق

  • and sin is what chews or troubles your conscience and that which you dislike for other people to become aware of."[22]

وَالإِثْمُ مَا حَكَّ فِي نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ

 

Question 30: Every test has a portion and a syllabus, so what is the syllabus of this life? Which textbook we have to follow?

  • Usually, for our exams in school, we learn from the syllabus, and write the exam, that’s how we pass the test.
    • But this procedure may be valid for some subjects in this world, it may not be applicable for everything,
    • In fact, we have to live this life physically and practically, so we not only have to remember what is in the syllabus but also, we have to understand it and act upon it accordingly,
    • In a hadith reported by Ibn Majah and at-Tirmidhi, Rasoolullah (صلى الله عليه وسلم) indicated that the purpose of the revelation of the Quran is for us to act upon it. If we do not act upon it, its knowledge will be taken back and the first knowledge that will be taken back from the people is,…, Kushu.[23]

 

Question 31: How to act upon Deen that we are successful?

  • Our action shall be similar to how Rasoolullah (صلى الله عليه وسلم) demonstrated it,
  • In a long hadith in Sahih Muslim, Mother of the believers, Ummul Momineen, Aisha (رضي الله عنهما) was asked, Mother of the Faithful, tell me about the character of Rasoolullah (صلى الله عليه وسلم). She said: Don't you read the Qur'an? The questioner said: Yes. Upon this she said: The character of the Messenger (صلى الله عليه وسلم) was the Qur'an.[24]

خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم كَانَ الْقُرْآنَ

  • His khuluq, his actions, his character was the Quran. In another similar hadith in al-Adab al-Mufrad, she said, (خُلُقُهُ الْقُرْآنَ) and asked the questioner, can you recite the Surah (‏قَدْ أَفْلَحَ الْمُؤْمِنُونَ‏),
    • It is the believers who are successful:
    • those who are humble in their prayer;
    • those who turn away from worthless talk;
    • those who actively pay zakat;
    • those who guard their private parts.
    • She then said, 'That was the character of Rasoolullah (صلى الله عليه وسلم).[25]
  • In another famous hadith, which we all remember, the first hadith in Sahih al-Bukhari, Rasoolullah (صلى الله عليه وسلم) said,

…إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ…

  • The reward of deeds depends upon the intentions
  • and every person will get the reward according to what he has intended…,[26]
  • So, this means that if the Niyyah is correct then the deeds will be correct, our actions will be good.

 

Question 32: How to correct our Niyyah, our intentions?

  • For this we must know what is right and what is wrong, Allah (سُبْحَانَهُ وَتَعَالَى) calls the Holy Quran, al-Furqan, the Distinction, the book that differentiates between right and wrong.
  • If we read the Quran, we come to know the difference between right and wrong, from ahadith of ar-Rasool (صلى الله عليه وسلم) we will find the details of our actions, or the details of the right deeds, then our intention will become correct, we have to make the niyyah to do the right things and avoid the wrong things.
  • All what ar-Rasool (صلى الله عليه وسلم) did, what he instructed us to do, and whatever he instructed us not to do, all of this is recorded in ahadith.
  • And he (صلى الله عليه وسلم) said in a hadith in Muwatta Imam Malik, I am leaving behind me two things, as long as you hold on to them, you will not go on the wrong path. They are;

كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ

  • the Book of Allah and the Sunnah of His Prophet.[27]
  • In another hadith in Sunan Ibn Majah, Rasoolullah (صلى الله عليه وسلم) said: …I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs

فَعَلَيْكُمْ بِمَا عَرَفْتُمْ مِنْ سُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ

  • and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader.
  • For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies.[28]

 

Question 33: When the Quran and Hadith are there, then why is the Sunnah of Sahaba (رضي الله عنهم) required? What is the wisdom behind this?

  • One of the reasons for this is the hadith of Umar (رضي الله عنه) in Sahih al-Bukhari, where he says, In the lifetime of Rasoolullah (صلى الله عليه وسلم) some people were called to account through Revelation. Now Revelation (or Wahi) has discontinued and we shall judge you by your apparent acts…if you do good publicly, we will trust you…we are not bothered about what you really do in secret, Allah will judge you for that,...if you do evil deeds in public, we will punish you for that, even if you claim that your intention was good.[29]
  • This is because there is no way of knowing anyone’s intentions, as Wahi or divine revelation is not there anymore.
  • And the Quran mentions a third authority in Surah an-Nisa, Allah Ta’ala says,

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ…

  • O you who believe! obey Allah (سُبْحَانَهُ وَتَعَالَى) and obey the messenger, ar-Rasool (صلى الله عليه وسلم) and the ‘ulil-amr’ those who are in authority among you…’[30]

 

Question 34: When we are already following the Quran, yani Allah (سُبْحَانَهُ وَتَعَالَى), the sunnah of the messenger (صلى الله عليه وسلم) and the rightly guided caliphs (رَضِيَ ٱللَّٰهُ عَنْهُم), then why are ulil-amr required?

  • Allah (سُبْحَانَهُ وَتَعَالَى) is already answering this question in the Quran, so let us analyze some examples;
  • Allah Ta’ala says in Surah al-Baqarah, Divorce is (permitted) two times, so retain the (women) in a recognised (good manner) or let (them) go in a good manner…[31]
  • This is verse 229, again further down in verse 233 He (سُبْحَانَهُ وَتَعَالَى) says, And the mothers shall suckle their children for two complete years, for him who desires to complete the suckling. And the duty of feeding and clothing nursing mothers in recognized (good manner), is upon the father of the child…[32]
    • The word used in these two examples is al-Maroof, which means ‘recognized good’, which is prevalent at the time of implementation, as we say today, what is the industry’s best practice? Or what are the baseline expectations?
    • Why this matters is because, imagine that your grandfather in his time paid 10 Riyals to the suckling mother - today we cannot say, I will pay 10 riyals also because my grandfather paid 10 Riyals. What is the value of the currency today, and what is the baseline expectation here?
    • So, imagine how flexible the Quran is, al-Maroof has so much flexibility, it was valid 1450 years ago, it was valid one hundred and 99 years ago and it is valid today!
    • So, who will define what is al-maroof today?
    • The people in authority, the ‘ulil-amr’ will decide what is the recognized good today.
    • In another place in the Quran in Surah al-Anfal, Allah (سُبْحَانَهُ وَتَعَالَى) says, And be prepared for (fighting with) them, with whatever force you can muster, and with companies of horses (cavalry) to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) whom Allah knows…[33]
    • The phrase used here for cavalry or companies of horses is (رِبَاطِ الْخَيْلِ).
    • Again, in today’s fast paced world of AI and high-tech gadgets and the war is being fought with buttons, what will the cavalry do? So, what is the meaning of Ribaat al-Khail here?
    • The word Ribaat means, to bind, tie, connect, to give strength, to provide continuous protection, etc.
    • The word, al-Khail means horses, but also it means imagination, we also say in Urdu khayaal, imagination.
    • So this phrase would mean, use your collective imagination to create tools, which you think that the enemy has, so the verse would mean, And be prepared for (fighting with) them, with whatever force you can muster, and with the tools you have prepared using your collective imagination (better than what you think the enemy has) and this task has to be done continuously…
    • So, who is going to decide what the enemy of Allah has prepared themselves with? Again, it is the ulil-amr, and these ulil-amr are different from the ones in the first example, they cannot be the same. Here the ulil-amr or people in authority have to be top-class industry specialists.
    • Likewise, to solve today’s issues related to insurance, banking, etc. who is going to decide all these things, again we need ulil-amr, the industry specialists.
    • These ulil-amr should not only have the knowledge of the Quran, but also specialized in their respective fields, who will give advice based on Quran and Hadith and their field of expertise. This is why we need ulil-amr,…, but there is a catch;

 

Question 35: What if the ulil-amr on a particular matter do not agree with each other, so what is the solution?

  • Allah (سُبْحَانَهُ وَتَعَالَى) provides the solution in the same verse of Surah an-Nisa,

فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

  • And if you have a dispute in anything, then refer it to Allah (meaning the Quran) and the messenger (meaning the hadith) if you are believers in Allah and the period hereafter. That is the best (practice) and (the result of such practice is) the best result.[34]
  • In simple terms, if we want to find the answer to our issues of daily life, we should first look in the Quran, then in the ahadith of the messenger of Allah (صلى الله عليه وسلم) then we will consult the ulil-amr, first among the ulil-amr are the companions, as’haab (رضي الله عنهم);
    • In a hadith in Abu Dawood, When Rasoolullah (صلى الله عليه وسلم) intended to send Mu'adh ibn Jabal (رضي الله عنه) to Yemen, he (صلى الله عليه وسلم) asked: How will you judge when the occasion of deciding a case arises? He (رضي الله عنه) replied: I shall judge in accordance with Allah's Book. He (صلى الله عليه وسلم) asked: (What will you do) if you do not find any guidance in Allah's Book? He (Mua’dh (رضي الله عنه)) replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (صلى الله عليه وسلم). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (صلى الله عليه وسلم) and in Allah's Book? He (Mua’dh (رضي الله عنه)) replied: I shall do my best to form an opinion and I shall spare no effort. The Messenger of Allah (صلى الله عليه وسلم) then patted him on his chest and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah (صلى الله عليه وسلم).[35]
    • In a hadith in Muwatta Imam Malik, Ubada ibn as-Samit (رضي الله عنه) says that We made a contract with the Messenger of Allah (صلى الله عليه وسلم), to hear and obey in ease and hardship, enthusiasm and reluctance, and not to dispute with people in authority (ulil-amr) and to speak or establish the truth wherever we were without worrying about criticism.[36]
    • Ibn Abbas (رضي الله عنه) said in Sahih al-Bukhari, the verse of Surah an-Nisa we just discussed was revealed in connection with `Abdullah bin Hudhafa bin Qais bin `Adi' (رضي الله عنه) when the Prophet (صلى الله عليه وسلم) appointed him as the commander of an army detachment.[37]

 

The purpose of these sessions is to understand the Quran, reflect on it, so we will follow this procedure of first understanding the Quran using the verses of the Holy Quran, which will be our next session, what the Quran says about itself, we will deal with this topic next week In Sha Allah.

 

Wa aakhirud dawaana anil hamdulillahi Rabbil Alameen,

Allahumma Salli, wa Sallim, wa Barik Ala Nabiyyina Muhammad, wa ala aalihi, wa sahbihi wa barik wa sallim.

 

References

 

[1] Quran-ST | 67-19

[2] Source: Quranic Resources | Aerodynamic Hints in Quran

[3] Quran-ST | 24-41

[4] Quran-ST | 17-44

[5] Quran-ST | 30-25

[6] Quran-ST | 33-72

[7] Quran-ST | 98-8

[8] Quran-ST | 10-62

[9] Quran-ST | 13-28

[10] Quran-ST | 2-208

[11] Quran-ST | 2-155

[12] Quran-ST | 3-140

[13] Quran-ST | 3-141

[14] Quran-ST | 3-142

[15] It was narrated from Mus’ab bin Sa’d that his father, Sa’d bin Abu Waqqas, said: “I said: ‘O Messenger of Allah, which people are most severely tested?’ He said: ‘The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.’”

حَدَّثَنَا يُوسُفُ بْنُ حَمَّادٍ الْمَعْنِيُّ، وَيَحْيَى بْنُ دُرُسْتَ، قَالاَ حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَاصِمٍ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ النَّاسِ أَشَدُّ بَلاَءً قَالَ ‏ "‏ الأَنْبِيَاءُ ثُمَّ الأَمْثَلُ فَالأَمْثَلُ يُبْتَلَى الْعَبْدُ عَلَى حَسَبِ دِينِهِ فَإِنْ كَانَ فِي دِينِهِ صُلْبًا اشْتَدَّ بَلاَؤُهُ وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ ابْتُلِيَ عَلَى حَسَبِ دِينِهِ فَمَا يَبْرَحُ الْبَلاَءُ بِالْعَبْدِ حَتَّى يَتْرُكَهُ يَمْشِي عَلَى الأَرْضِ وَمَا عَلَيْهِ مِنْ خَطِيئَةٍ ‏"‏ ‏.‏

Grade: Hasan (Darussalam) | Reference: Sunan Ibn Majah 4023

[16] Quran-ST | 91-7

[17] Quran-ST | 91-8

[18] Quran-ST | 91-9

[19] Quran-ST | 91-10

[20] ‘Imran b, Husain told of two men of Muzaina who said, “Messenger of God, tell us whether what men do to-day and strive over is something which has been destined for them and has previously been decreed for them, or whether it is something their prophet has brought them with which they are encountered and which has become binding upon them.” He replied, “No, it is something which has been destined for them and previously decreed for them.” The verification of that is found in God’s Book which says, “By a soul and Him who formed it and implanted in it its wickedness and its piety.” (Quran, xci, 7f.) [Muslim]

وَعَن عمرَان بن حضين: إِن رجلَيْنِ من مزينة أَتَيَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَا يَا رَسُولَ اللَّهِ أَرَأَيْتَ مَا يَعْمَلُ النَّاسُ الْيَوْمَ وَيَكْدَحُونَ فِيهِ أَشِيءٌ قُضِيَ عَلَيْهِمْ وَمَضَى فيهم من قدر قد سَبَقَ أَوْ فِيمَا يَسْتَقْبِلُونَ بِهِ مِمَّا أَتَاهُمْ بِهِ نَبِيُّهُمْ وَثَبَتَتِ الْحُجَّةُ عَلَيْهِمْ فَقَالَ لَا بَلْ شَيْءٌ قُضِيَ عَلَيْهِمْ وَمَضَى فِيهِمْ وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ (وَنَفْسٍ وَمَا سواهَا فألهمها فجورها وتقواها) رَوَاهُ مُسلم - حكم: صحیح (زبیر علی زئی)

Grade: Sahīh (Zubair `Aliza'i) | Reference: Mishkat al-Masabih 87

[21] Ibn Mas'ud reported God's messenger as saying, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, messenger of God?” He replied, “It applies to me too, but God has helped me against him and he has accepted Islam, so he commands me to do only what is good.” [Muslim]

وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: وَإِيَّايَ وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ ". رَوَاهُ مُسلم -

Grade: Sahīh (Zubair `Aliza'i) | Reference: Mishkat al-Masabih 67

[22] It is reported Nawwas ibn Sam'an asked the Messenger of Allah, may Allah bless him and grant him peace, about righteousness and sin. He said, "Righteousness is good character and sin is what gnaws at your conscience and that which you dislike for other people to become aware of."

حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ‏:‏ حَدَّثَنَا مَعْنٌ، عَنْ مُعَاوِيَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنْ نَوَّاسِ بْنِ سَمْعَانَ الأَنْصَارِيِّ، أَنَّهُ سَأَلَ رَسُولَ اللهِ صلى الله عليه وسلم عَنِ الْبِرِّ وَالإِثْمِ‏؟‏ قَالَ‏:‏ الْبِرُّ حُسْنُ الْخُلُقِ، وَالإِثْمُ مَا حَكَّ فِي نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ‏.‏ حكم: صـحـيـح (الألباني)

Grade: Sahih (Al-Albani) | Reference: al-Adab al-Mufrad Book 14, Hadith 295

[23] Ziyad ibn Labid reported: The Prophet, peace and blessings be upon him, said, “There will be a time when knowledge disappears.” I said, “O Messenger of Allah, how can knowledge disappear when we read the Quran and we will teach it to our children until the Day of Resurrection?” The Prophet said, “May your mother be bereft of you, Ziyad! I thought you were the wisest man in Medina. Do not these Jews and Christians read the Torah and the Gospel, but they do not act upon what is in them?”

عَنْ زِيَادِ بْنِ لَبِيدٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا ذَاكَ عِنْدَ أَوَانِ ذَهَابِ الْعِلْمِ قُلْتُ يَا رَسُولَ اللَّهِ وَكَيْفَ يَذْهَبُ الْعِلْمُ وَنَحْنُ نَقْرَأُ الْقُرْآنَ وَنُقْرِئُهُ أَبْنَاءَنَا وَيُقْرِئُهُ أَبْنَاؤُنَا أَبْنَاءَهُمْ إِلَى يَوْمِ الْقِيَامَةِ قَالَ ثَكِلَتْكَ أُمُّكَ زِيَادُ إِنْ كُنْتُ لَأَرَاكَ مِنْ أَفْقَهِ رَجُلٍ بِالْمَدِينَةِ أَوَلَيْسَ هَذِهِ الْيَهُودُ وَالنَّصَارَى يَقْرَءُونَ التَّوْرَاةَ وَالْإِنْجِيلَ لَا يَعْمَلُونَ بِشَيْءٍ مِمَّا فِيهِمَا

Grade: Sahih (Ibn Kathir) | Reference: Sunan Ibn Mājah 4048

Narrated Jubair bin Nufair: from Abu Ad-Darda who said: "We were with the Prophet (ﷺ) when he raised his sight to the sky, then he said: 'This is the time when knowledge is to be taken from the people, until what remains of it shall not amount to anything." So Ziyad bin Labid Al-Ansari said: 'How will it be taken from us while we recite the Qur'an. By Allah we recite it, and our women and children recite it?' He (ﷺ) said: 'May you be bereaved of your mother O Ziyad! I used to consider you among the Fuqaha of the people of Al-Madinah. The Tawrah and Injil are with the Jews and Christians, but what do they avail of them?'" Jubair said: "So I met 'Ubadah bin As-Samit and said to him: 'Have you not heard what your brother Abu Ad-Darda said?' Then I informed him of what Abu Ad-Darda said. He said: 'Abu Ad-Darda spoke the truth. If you wish, we shall narrated to you about the first knowledge to be removed from the people: It is Khushu', soon you will enter the congregational Masjid, but not see any man in it with Khushu'.'"

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، حَدَّثَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، جُبَيْرِ بْنِ نُفَيْرٍ عَنْ أَبِي الدَّرْدَاءِ، قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَشَخَصَ بِبَصَرِهِ إِلَى السَّمَاءِ ثُمَّ قَالَ ‏ "‏ هَذَا أَوَانٌ يُخْتَلَسُ الْعِلْمُ مِنَ النَّاسِ حَتَّى لاَ يَقْدِرُوا مِنْهُ عَلَى شَيْءٍ ‏"‏ ‏.‏ فَقَالَ زِيَادُ بْنُ لَبِيدٍ الأَنْصَارِيُّ كَيْفَ يُخْتَلَسُ مِنَّا وَقَدْ قَرَأْنَا الْقُرْآنَ فَوَاللَّهِ لَنَقْرَأَنَّهُ وَلَنُقْرِئَنَّهُ نِسَاءَنَا وَأَبْنَاءَنَا ‏.‏ فَقَالَ ‏"‏ ثَكِلَتْكَ أُمُّكَ يَا زِيَادُ إِنْ كُنْتُ لأَعُدُّكَ مِنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ هَذِهِ التَّوْرَاةُ وَالإِنْجِيلُ عِنْدَ الْيَهُودِ وَالنَّصَارَى فَمَاذَا تُغْنِي عَنْهُمْ ‏" ‏ ‏.‏ قَالَ جُبَيْرٌ فَلَقِيتُ عُبَادَةَ بْنَ الصَّامِتِ قُلْتُ أَلاَ تَسْمَعُ إِلَى مَا يَقُولُ أَخُوكَ أَبُو الدَّرْدَاءِ فَأَخْبَرْتُهُ بِالَّذِي قَالَ أَبُو الدَّرْدَاءِ قَالَ صَدَقَ أَبُو الدَّرْدَاءِ إِنْ شِئْتَ لأُحَدِّثَنَّكَ بِأَوَّلِ عِلْمٍ يُرْفَعُ مِنَ النَّاسِ الْخُشُوعُ يُوشِكُ أَنْ تَدْخُلَ مَسْجِدَ جَمَاعَةٍ فَلاَ تَرَى فِيهِ رَجُلاً خَاشِعًا ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏ وَمُعَاوِيَةُ بْنُ صَالِحٍ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ وَلاَ نَعْلَمُ أَحَدًا تَكَلَّمَ فِيهِ غَيْرَ يَحْيَى بْنِ سَعِيِدٍ الْقَطَّانِ وَقَدْ رُوِيَ عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ نَحْوُ هَذَا ‏.‏ وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ أَبِيهِ عَنْ عَوْفِ بْنِ مَالِكٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏

Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 2653

[24] Sa'd b. Hisham b. 'Amir decided to participate in the expedition for the sake of Allah, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of the Messenger of Allah (ﷺ) and the Messenger of Allah (ﷺ) forbade them to do it, and said: Is there not for you a model pattern in me? And when they narrated this to him (Sa'd b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger of Allah (ﷺ). Ibn 'Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of Allah (ﷺ)? He said: Who is it? He (Ibn 'Abbas) said: It is 'A'isha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to 'A'isha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b. 'Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of Allah (ﷺ). She said: Don't you read the Qur'an? I said: Yes. Upon this she said: The character of the Messenger of Allah (ﷺ) was the Qur'an. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of Allah (ﷺ). She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory. So the Messenger of Allah (may peace be upon him and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah (ﷺ). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs. O my son, but when the Messenger of Allah (ﷺ) grew old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly, and that made nine. O my son, and when the Messenger of Allah (ﷺ) observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rak'ahs daring the day. I am not aware of Allah's Prophet (ﷺ) having recited the whole Qur'an during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، أَنَّ سَعْدَ بْنَ هِشَامِ بْنِ عَامِرٍ، أَرَادَ أَنْ يَغْزُوَ، فِي سَبِيلِ اللَّهِ فَقَدِمَ الْمَدِينَةَ فَأَرَادَ أَنْ يَبِيعَ عَقَارًا لَهُ بِهَا فَيَجْعَلَهُ فِي السِّلاَحِ وَالْكُرَاعِ وَيُجَاهِدَ الرُّومَ حَتَّى يَمُوتَ فَلَمَّا قَدِمَ الْمَدِينَةَ لَقِيَ أُنَاسًا مِنْ أَهْلِ الْمَدِينَةِ فَنَهَوْهُ عَنْ ذَلِكَ وَأَخْبَرُوهُ أَنَّ رَهْطًا سِتَّةً أَرَادُوا ذَلِكَ فِي حَيَاةِ نَبِيِّ اللَّهِ صلى الله عليه وسلم فَنَهَاهُمْ نَبِيُّ اللَّهِ صلى الله عليه وسلم وَقَالَ ‏"‏ أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ ‏"‏ ‏.‏ فَلَمَّا حَدَّثُوهُ بِذَلِكَ رَاجَعَ امْرَأَتَهُ وَقَدْ كَانَ طَلَّقَهَا وَأَشْهَدَ عَلَى رَجْعَتِهَا فَأَتَى ابْنَ عَبَّاسٍ فَسَأَلَهُ عَنْ وِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ ابْنُ عَبَّاسٍ أَلاَ أَدُلُّكَ عَلَى أَعْلَمِ أَهْلِ الأَرْضِ بِوِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ مَنْ قَالَ عَائِشَةُ ‏.‏ فَأْتِهَا فَاسْأَلْهَا ثُمَّ ائْتِنِي فَأَخْبِرْنِي بِرَدِّهَا عَلَيْكَ فَانْطَلَقْتُ إِلَيْهَا فَأَتَيْتُ عَلَى حَكِيمِ بْنِ أَفْلَحَ فَاسْتَلْحَقْتُهُ إِلَيْهَا فَقَالَ مَا أَنَا بِقَارِبِهَا لأَنِّي نَهَيْتُهَا أَنْ تَقُولَ فِي هَاتَيْنِ الشِّيعَتَيْنِ شَيْئًا فَأَبَتْ فِيهِمَا إِلاَّ مُضِيًّا ‏.‏ - قَالَ - فَأَقْسَمْتُ عَلَيْهِ فَجَاءَ فَانْطَلَقْنَا إِلَى عَائِشَةَ فَاسْتَأْذَنَّا عَلَيْهَا فَأَذِنَتْ لَنَا فَدَخَلْنَا عَلَيْهَا ‏.‏ فَقَالَتْ أَحَكِيمٌ فَعَرَفَتْهُ ‏.‏ فَقَالَ نَعَمْ ‏.‏ فَقَالَتْ مَنْ مَعَكَ قَالَ سَعْدُ بْنُ هِشَامٍ ‏.‏ قَالَتْ مَنْ هِشَامٌ قَالَ ابْنُ عَامِرٍ فَتَرَحَّمَتْ عَلَيْهِ وَقَالَتْ خَيْرًا - قَالَ قَتَادَةُ وَكَانَ أُصِيبَ يَوْمَ أُحُدٍ ‏.‏ فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَتْ أَلَسْتَ تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى ‏.‏ قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم كَانَ الْقُرْآنَ ‏.‏ - قَالَ - فَهَمَمْتُ أَنْ أَقُومَ وَلاَ أَسْأَلَ أَحَدًا عَنْ شَىْءٍ حَتَّى أَمُوتَ ثُمَّ بَدَا لِي فَقُلْتُ أَنْبِئِينِي عَنْ قِيَامِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ فَقَالَتْ أَلَسْتَ تَقْرَأُ ‏‏{‏ يَا أَيُّهَا الْمُزَّمِّلُ‏}‏ قُلْتُ بَلَى ‏.‏ قَالَتْ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ افْتَرَضَ قِيَامَ اللَّيْلِ فِي أَوَّلِ هَذِهِ السُّورَةِ فَقَامَ نَبِيُّ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ حَوْلاً وَأَمْسَكَ اللَّهُ خَاتِمَتَهَا اثْنَىْ عَشَرَ شَهْرًا فِي السَّمَاءِ حَتَّى أَنْزَلَ اللَّهُ فِي آخِرِ هَذِهِ السُّورَةِ التَّخْفِيفَ فَصَارَ قِيَامُ اللَّيْلِ تَطَوُّعًا بَعْدَ فَرِيضَةٍ ‏.‏ - قَالَ - قُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ وِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ فَقَالَتْ كُنَّا نُعِدُّ لَهُ سِوَاكَهُ وَطَهُورَهُ فَيَبْعَثُهُ اللَّهُ مَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ فَيَتَسَوَّكُ وَيَتَوَضَّأُ وَيُصَلِّي تِسْعَ رَكَعَاتٍ لاَ يَجْلِسُ فِيهَا إِلاَّ فِي الثَّامِنَةِ فَيَذْكُرُ اللَّهَ وَيَحْمَدُهُ وَيَدْعُوهُ ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ ثُمَّ يَقُومُ فَيُصَلِّي التَّاسِعَةَ ثُمَّ يَقْعُدُ فَيَذْكُرُ اللَّهَ وَيَحْمَدُهُ وَيَدْعُوهُ ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ بَعْدَ مَا يُسَلِّمُ وَهُوَ قَاعِدٌ فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً يَا بُنَىَّ فَلَمَّا أَسَنَّ نَبِيُّ اللَّهِ صلى الله عليه وسلم وَأَخَذَ اللَّحْمَ أَوْتَرَ بِسَبْعٍ وَصَنَعَ فِي الرَّكْعَتَيْنِ مِثْلَ صَنِيعِهِ الأَوَّلِ فَتِلْكَ تِسْعٌ يَا بُنَىَّ وَكَانَ نَبِيُّ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى صَلاَةً أَحَبَّ أَنْ يُدَاوِمَ عَلَيْهَا وَكَانَ إِذَا غَلَبَهُ نَوْمٌ أَوْ وَجَعٌ عَنْ قِيَامِ اللَّيْلِ صَلَّى مِنَ النَّهَارِ ثِنْتَىْ عَشْرَةَ رَكْعَةً وَلاَ أَعْلَمُ نَبِيَّ اللَّهِ صلى الله عليه وسلم قَرَأَ الْقُرْآنَ كُلَّهُ فِي لَيْلَةٍ وَلاَ صَلَّى لَيْلَةً إِلَى الصُّبْحِ وَلاَ صَامَ شَهْرًا كَامِلاً غَيْرَ رَمَضَانَ ‏.‏ - قَالَ - فَانْطَلَقْتُ إِلَى ابْنِ عَبَّاسِ فَحَدَّثْتُهُ بِحَدِيثِهَا فَقَالَ صَدَقَتْ لَوْ كُنْتُ أَقْرَبُهَا أَوْ أَدْخُلُ عَلَيْهَا لأَتَيْتُهَا حَتَّى تُشَافِهَنِي بِهِ ‏.‏ - قَالَ - قُلْتُ لَوْ عَلِمْتُ أَنَّكَ لاَ تَدْخُلُ عَلَيْهَا مَا حَدَّثْتُكَ حَدِيثَهَا ‏.‏

Reference: Sahih Muslim 746a

[25] Yazid ibn Yabnus said, "We went to 'A'isha and said, 'Umm al-Mu'minin, what was the character of the Messenger of Allah, may Allah bless him and grant him peace, like?' She replied, 'His character was the Qur'an. Can you recite the sura entitled "The Believers"?' She said, 'Recite: "It is the believers who are successful: those who are humble in their prayer; those who turn away from worthless talk; those who actively pay zakat; those who guard their private parts." (23:1-5)' She said, 'That was the character of the Messenger of Allah, may Allah bless him and grant him peace.'"

حَدَّثَنَا عَبْدُ السَّلامِ، قَالَ‏:‏ حَدَّثَنَا جَعْفَرٌ، عَنْ أَبِي عِمْرَانَ، عَنْ يَزِيدَ بْنِ بَابَنُوسَ قَالَ‏:‏ دَخَلْنَا عَلَى عَائِشَةَ فَقُلْنَا‏:‏ يَا أُمَّ الْمُؤْمِنِينَ، مَا كَانَ خُلُقُ رَسُولِ اللهِ صلى الله عليه وسلم‏؟‏ قَالَتْ‏:‏ كَانَ خُلُقُهُ الْقُرْآنَ، تَقْرَؤُونَ سُورَةَ الْمُؤْمِنِينَ‏؟‏ قَالَتِ‏:‏ اقْرَأْ‏:‏ ‏{‏قَدْ أَفْلَحَ الْمُؤْمِنُونَ‏}‏، قَالَ يَزِيدُ‏:‏ فَقَرَأْتُ‏:‏ ‏{‏قَدْ أَفْلَحَ الْمُؤْمِنُونَ‏}‏ إِلَى ‏{‏لِفُرُوجِهِمْ حَافِظُونَ‏}‏، قَالَتْ‏:‏ هَكَذَا كَانَ خُلُقُ رَسُولِ اللهِ صلى الله عليه وسلم‏.‏

Reference: al-Adab al-Mufrad Book 14, Hadith 308

[26] Narrated 'Umar bin Al-Khattab: I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."

حَدَّثَنَا الْحُمَيْدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ ، قَالَ : حَدَّثَنَا سُفْيَانُ ، قَالَ : حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ ، قَالَ : أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ ، أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ ، يَقُولُ : سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ عَلَى الْمِنْبَرِ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ : " إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ "

Reference: Sahih al-Bukhari 1

[27] Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ

Reference: Muwatta Malik Book 46, Hadith 03

[28] It was narrated from 'Abdur-Rahman bin 'Amr As-Sulami that: He heard Al-'Irbad bin Sariyah say: "The Messenger of Allah (صلى الله عليه وسلم) delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: 'O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?' He said: 'I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies." (Sahih)

حَدَّثَنَا إِسْمَاعِيلُ بْنُ بِشْرِ بْنِ مَنْصُورٍ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ السَّوَّاقُ، قَالاَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ ضَمْرَةَ بْنِ حَبِيبٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السَّلَمِيِّ، أَنَّهُ سَمِعَ الْعِرْبَاضَ بْنَ سَارِيَةَ، يَقُولُ وَعَظَنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مَوْعِظَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقُلْنَا يَا رَسُولَ اللَّهِ إِنَّ هَذِهِ لَمَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا قَالَ ‏ "‏ قَدْ تَرَكْتُكُمْ عَلَى الْبَيْضَاءِ لَيْلُهَا كَنَهَارِهَا لاَ يَزِيغُ عَنْهَا بَعْدِي إِلاَّ هَالِكٌ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلاَفًا كَثِيرًا فَعَلَيْكُمْ بِمَا عَرَفْتُمْ مِنْ سُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَعَلَيْكُمْ بِالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّمَا الْمُؤْمِنُ كَالْجَمَلِ الأَنِفِ حَيْثُمَا قِيدَ انْقَادَ ‏"‏

Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 43

[29] Narrated `Umar bin Al-Khattab: People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah's Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.

حَدَّثَنَا الْحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ حَدَّثَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُتْبَةَ، قَالَ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ـ رضى الله عنه ـ يَقُولُ إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بِالْوَحْىِ فِي عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم، وَإِنَّ الْوَحْىَ قَدِ انْقَطَعَ، وَإِنَّمَا نَأْخُذُكُمُ الآنَ بِمَا ظَهَرَ لَنَا مِنْ أَعْمَالِكُمْ، فَمَنْ أَظْهَرَ لَنَا خَيْرًا أَمِنَّاهُ وَقَرَّبْنَاهُ، وَلَيْسَ إِلَيْنَا مِنْ سَرِيرَتِهِ شَىْءٌ، اللَّهُ يُحَاسِبُهُ فِي سَرِيرَتِهِ، وَمَنْ أَظْهَرَ لَنَا سُوءًا لَمْ نَأْمَنْهُ وَلَمْ نُصَدِّقْهُ، وَإِنْ قَالَ إِنَّ سَرِيرَتَهُ حَسَنَةٌ‏.‏

Reference: Sahih al-Bukhari 2641

[30] Quran-ST | 4-59

[31] Quran-ST | 2-229

[32] Quran-ST | 2-233

[33] Quran-ST | 8-60

[34] Quran-ST | 4-59

[35] Some companions of Mu'adh ibn Jabal said: When the Messenger of Allah (ﷺ) intended to send Mu'adh ibn Jabal to the Yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allah's Book. He asked: (What will you do) if you do not find any guidance in Allah's Book? He replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (ﷺ). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (ﷺ) and in Allah's Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Messenger of Allah (ﷺ) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah.

حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، عَنْ شُعْبَةَ، عَنْ أَبِي عَوْنٍ، عَنِ الْحَارِثِ بْنِ عَمْرِو بْنِ أَخِي الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنْ أُنَاسٍ، مِنْ أَهْلِ حِمْصَ مِنْ أَصْحَابِ مُعَاذِ بْنِ جَبَلٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمَّا أَرَادَ أَنْ يَبْعَثَ مُعَاذًا إِلَى الْيَمَنِ قَالَ ‏"‏ كَيْفَ تَقْضِي إِذَا عَرَضَ لَكَ قَضَاءٌ ‏"‏ ‏.‏ قَالَ أَقْضِي بِكِتَابِ اللَّهِ ‏.‏ قَالَ ‏"‏ فَإِنْ لَمْ تَجِدْ فِي كِتَابِ اللَّهِ ‏"‏ ‏.‏ قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَ ‏"‏ فَإِنْ لَمْ تَجِدْ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَلاَ فِي كِتَابِ اللَّهِ ‏"‏ ‏.‏ قَالَ أَجْتَهِدُ رَأْيِي وَلاَ آلُو ‏.‏ فَضَرَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم صَدْرَهُ وَقَالَ ‏"‏ الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يُرْضِي رَسُولَ اللَّهِ ‏".‏ حكم: ضعيف (الألباني)

Grade: Da'if (Al-Albani) | Reference: Sunan Abi Dawud 3592

Ibrahim b. ‘Abd ar-Rahman al-‘Udhri reported God's messenger as saying, "In every successive century those who are reliable authorities will preserve this knowledge, rejecting the changes made by extremists, the plagiarisms of those who make false claims for themselves, and the interpretations of the ignorant.” (The source is lacking. The editor of the Damascus edition of the Mishkat says the tradition is given by Baihaqi in al-Madkhal.)

وَعَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ الْعُذْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم: «يَحْمِلُ هَذَا الْعِلْمَ مِنْ كُلِّ خَلَفٍ عُدُولُهُ يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَانْتِحَالَ الْمُبْطِلِينَ وَتَأْوِيلَ الْجَاهِلين» . رَوَاهُ الْبَيْهَقِيّ - حكم   : صَحِيح   (الألباني)               

Grade: Sahih (al-Albani) | Reference: Mishkat al-Masabih 248

Narrated Al-Hajjaj bin Muhammad: That Ibn Juraij commented on Allah's saying: Obey Allah and obey the Messenger, and those in authority among you. He said: "Abdullah bin Hudhafah bin Qais bin 'Adi As-Sahmi was sent by the Messenger of Allah (ﷺ) over a military expedition. I was informed of that by Ya'la bin Muslim, from Sa'eed bin Jubair, from Ibn 'Abbas. [Abu 'Eisa said:] This Hadith is Hasan Sahih Gharib. We do not know if it except as a narration of Ibn Juraij.

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ، حَدَّثَنَا الْحَجَّاجُ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ، فِي قَوْلِهِِ ‏:‏ ‏(‏أطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ ‏)‏ قَالَ عَبْدُ اللَّهِ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ السَّهْمِيُّ بَعَثَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى سَرِيَّةٍ ‏.‏ أَخْبَرَنِيهِ يَعْلَى بْنُ مُسْلِمٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ ابْنِ جُرَيْجٍ ‏.‏

Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 1672

Ibn Juraij said “O ye who believe, Obey Allaah and obey the Apostle and those charged with authority amongst you.” This verse was revealed about ‘Abd Allaah bin Qais bin ‘Adi whom the Prophet (ﷺ) sent along with a detachment. Ya’la narrated it to me from Sa’id bin Jubair on the authority of Ibn ‘Abbas.

حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا حَجَّاجٌ، قَالَ قَالَ ابْنُ جُرَيْجٍ ‏{‏ يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ ‏}‏ فِي عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ عَدِيٍّ بَعَثَهُ النَّبِيُّ صلى الله عليه وسلم فِي سَرِيَّةٍ أَخْبَرَنِيهِ يَعْلَى عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ‏.‏ حكم: صحيح (الألباني)              

Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2624

 

[36] Yahya related to me from Malik that Yahya ibn Said said, ''Ubada ibn al-Walid ibn Ubada ibn as-Samit informed me from his father that his grandfather (Ubada) said, 'We made a contract with the Messenger of Allah, may Allah bless him and grant him peace, to hear and obey in ease and hardship, enthusiasm and reluctance, and not to dispute with people in authority and to speak or establish the truth wherever we were without worrying about criticism.'"

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ أَخْبَرَنِي عُبَادَةُ بْنُ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ بَايَعْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْيُسْرِ وَالْعُسْرِ وَالْمَنْشَطِ وَالْمَكْرَهِ وَأَنْ لاَ نُنَازِعَ الأَمْرَ أَهْلَهُ وَأَنْ نَقُولَ أَوْ نَقُومَ بِالْحَقِّ حَيْثُمَا كُنَّا لاَ نَخَافُ فِي اللَّهِ لَوْمَةَ لاَئِمٍ

Reference: Muwatta Malik Book 21, Hadith 5

[37] Narrated Ibn `Abbas: The Verse: "Obey Allah and Obey the Apostle and those of you (Muslims) who are in authority." (4.59) was revealed in connection with `Abdullah bin Hudhafa bin Qais bin `Adi' when the Prophet (ﷺ) appointed him as the commander of a Sariyya (army detachment).

حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ يَعْلَى بْنِ مُسْلِمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ ‏{‏أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ‏}‏‏.‏ قَالَ نَزَلَتْ فِي عَبْدِ اللَّهِ بْنِ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ، إِذْ بَعَثَهُ النَّبِيُّ صلى الله عليه وسلم فِي سَرِيَّةٍ‏.‏

Reference: Sahih al-Bukhari 4584

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