Jami at-Tirmidhi 2954 — Chapters on Tafsir

[1] Al-Baqarah 2:58.[2] Al-Baqarah 2:59.[1] Al-Baqarah 2:115. This preceded under no. 345.[2] Al-Baqarah 2:115.[1] Al-Baqarah 2:144.[2] Al-Baqarah 2:115.[3] Al-Baqarah 2:125.[1] Al-Baqarah 2:125.[1] Al-Baqarah 2:143.[2] Al-Baqarah 2:144.[1] This preceded under no. 340.[2] This preceded under no. 341.[1] Al-Baqarah 2:143.[1] Al-Baqarah 2:158.[2] Al-Baqarah 2:158.[1] Al-Baqarah 2:158.[2] Al-Baqarah 2:158.[3] Al-Baqarah 2:125.[1] Al-Baqarah 2:158. This narration preceded under no. 862.[1] Al-Baqarah 2:187.[2] Ghāfir 40:60. It appears that the author intended to apply it to Al-Baqarah 2:186. See Tuhfat Al-Ahwadhi .[1] Al-Baqarah 2:195.[1] Al-Baqarah 2:196.[1] Al-Baqarah 2:203.[1] Al-Baqarah 2:222.[1] Al-Baqarah 2:223.[1] Al-Baqarah 2:223.[2] Meaning that he went into his wife from behind her.[1] Al-Baqarah 2:223.[2] Al-Baqarah 2:232.[1] Al-Baqarah 2:238.[1] Al-Baqarah 2:238.[1] Al-Baqarah 2:267.[1] Al-Baqarah 2:267.[1] Al-Baqarah 2:268.[2] Al-Mu'minūn 23:51.[3] Al-Baqarah 2:172.[1] Al-Baqarah 2:284.[1] Al-Baqarah 2:286.[2] Its meaning is recorded by Muslim, while the chain for this version is weak.[3] Al-Baqarah 2:284.[4] An-Nisā' 4:123.[1] Al-Baqarah 2:284.[2] Al-Baqarah 2:286.[1] Al-Baqarah 2:286.[2] Āl 'Imrān 3:7.[1] Āl 'Imrān 3:7.[1] Āl Imrān 3:68.[1] Āl 'Imrān 3:77.[2] Āl 'Imrān 3:92.[3] Al-Baqarah 2:245.[1] Meaning the means by which Hajj is required.[1] Āl 'Imrān 3:61.[2] Āl 'Imrān 3:106.[1] Al Imrān 3:110.[1] Āl 'Imrān 3:128.[2] Āl 'Imrān 3:128.[3] He is one of the narrators. "What is apparent is that he was mistaken in his saying: 'and he was struck by an arrow on his shoulder.'" ( Tuhfat Al-Ahwadhi )[1] Āl 'Imrān 3:128.[1] Āl 'Imrān 3:128.[1] Āl ‘Imrān 3:135.[2] This preceded under no. 406.[1] Āl 'Imrān 3:154.[1] Āl 'Imrān 3:161.[1] Al-Anbiyā 21:95[2] Al 'Imrān 3:169.[1] Āl ‘Imrān 3:169.[1] Āl Imrān 3:180.[2] Āl Imrān 3:180.[1] Āl 'Imrān 3:77.[2] That is, in other narrations that is the wording, although that is not the wording he narrated here. And Aqra' means bald-headed.[3] Āl 'Imrān 3:185.[1] Āl 'Imrān 3:187.[2] Āl 'Imrān 3:188.[1] An-Nisā’ 4:11.[1] An-Nisā' 4:24.[1] An-Nisā' 4:24[1] An-Nisā' 4:32.[2] Al-Ahzāb 33:35.[1] Āl 'Imrān 3:195.[2] An-Nisā' 4:41.[1] An-Nisā' 4:41.[1] An-Nisā' 4:43.[1] An-Nisā' 4:65.[1] An-Nisā' 4:88.[2] An-Nisā' 4:88.[1] An-Nisā' 4:93.[1] An-Nisā' 4:94.[2] An-Nisā' 4:95.[3] They used to write on various animal parts. And a version of this narration preceded under no. 1670.[1] An-Nisā' 4:95.[2] An-Nisā' 4:95.[1] See nos. 564 - 567.[1] At-Tabari recorded this narration in his Tafsir , and from the statement "Or as the man said" to the end of the paragraph is actually part of a poem whose wording is different and longer. It is, they would respond with a poem about Ibn Al-Ubairiq.[1] An-Nisā' 4:105-114.[1] An-Nisā' 4:115-116.[1] An-Nisā' 4:116.[1] An-Nisā' 4:123.[1] An-Nisā' 4:123.[1] An-Nisā' 4:128.[1] An-Nisā' 4:176.[2] An-Nisā' 4:176.[3] Meaning this Āyah , while in An-Nisā' number 12, is mention of the topic, and it was revealed in the winter, this Āyah , revealed in the summer - the last revealed about it - explains it.[1] Al-Mâ'idah 5:3.[1] Al-Mā'idah 5:3.[2] Al-Mā'idah 5:64.[1] Al-Mā'idah 5:78-81.[1] Al-Baqarah 2:219.[2] An-Nisā' 4:43.[3] Al-Mā'idah 5:91.[1] That is, no. 3049, and "more correct" refers to the mode of conveyance in the chain of narration. It is affirmed by Ibn Abī Hatim ( Al-Jarh wat-Ta'dīl 6:237) that his father, Abū Hātim, affirmed that Abū Maisarah heard from 'Umar, and also Al-Bukhārī ( Tarīkh Al-Kabīr 2576) for which scholars like Shaikh Al-Albānī have graded it Ṣahīh .[2] Al-Mā'idah 5:93.[1] Al-Mā'idah 5:93.[1] Al-Mā'idah 5:93.[1] Al-Mā'idah 5:87-88.[2] Āl 'Imrān 3:97.[1] Al-Mā'idah 5:101. There are authentic chains for it with Muslim and others. See no. 814 which preceded.[2] Al-Mā'idah 5:101.[1] Al-Mā'idah 5:105.[2] This preceded under no. 2168[1] Al-Mā'idah 5:105.[1] Al-Mā'idah 5:106.[1] Al-Mā'idah 5:106.[1] Al-Mā'idah 5:106.[1] Al-Mā'idah 5:116.[1] An-Nasr 110.[2] Al-An'ām 6:33.[1] Al-An‘ām 6:65.[1] Al-An'ām 6:82.[2] Luqmān 31:13.[1] Al-An'ām 6:103.[2] Ash-Shūra 42:91.[3] An-Najm 53:13.[4] At-Takwīr 81:23.[1] Al-Mā'idah 5:67.[2] An-Naml 27:65.[3] Al-An'ām 6:121.[1] Al-An'ām 6:151-153. This narration was recorded by Aṭ-Ṭabarānī in Al-Awsaṭ , Ibn Abī Ḥātim in his Tafsir , Al-Baihaqī in Shu'ab Al-Imān , and others, with the word " Wasiyah " (will or orders) instead of " Ṣahīfah " meaning: page, and the meaning is the same. Aṭ-Ṭabarānī recorded it in Al-Kabīr with the same wording here.[1] Al-An'ām 6:160.[1] Al-Ar'āf 7:143.[2] So that only the tip of one finger was protruding.[3] Al-Ar'āf 7:172.[1] See the following narration. And there are other narrations to strengthen the meaning in this one. See Aṣ-Ṣaḥīhah no. 48.[1] Meaning another version of no. 3076, from Abū Hurairah.[1] Al-Anfāl 8:1.[1] Al-Anfāl 8:9.[1] Al-Anfāl 8:33.[2] Al-Anfāl 8:60.[1] Meaning the children of Ādam since (most of) their heads are black. And the statement of Sulaimān is not clear to the commentators. Al-Mubārakpūrī said that it appears to mean: “Only Abū Hurairah says ‘black heads’” in this narration. But some other narrations without “black heads” also contain “now.” Allāh knows best.[1] Sūrah with less than one-hundred Āyāt .[2] Sūrah with about one-hundred Āyāt .[1] The declaration to publicize the disavowal of the idolaters.Reference : Jami` at-Tirmidhi 2954In-book reference : Book 47, Hadith 6English translation : Vol. 5, Book 44, Hadith 2954