Book 56: The Book Of Commentary On The Qur An
Overview
Book 56 of Sahih Muslim serves as a foundational text for Islamic exegesis (Tafsir), specifically focusing on the 'Asbab al-Nuzul'—the historical circumstances prompting the revelation of specific Quranic verses. Through the transmitted testimony of prominent Companions like 'A'isha, Ibn 'Abbas, and 'Umar ibn al-Khattab, the text demonstrates that the Quran cannot be fully understood in isolation; its legal and theological injunctions are inextricably linked to the historical events of Muhammad's life. The chapter covers a wide array of topics, including the treatment of orphan girls and marriage laws (Quran 4:3, 4:126), the perfection of the Islamic religion (Quran 5:3), the unforgivable nature of intentional murder among believers according to Ibn 'Abbas (Quran 4:92), and the prohibition of compelling slave-girls into prostitution (Quran 24:33). It also identifies the specific battles and factions addressed in various Surahs, such as the Day of the Ditch, the Battle of Badr, and the Banu Nadir. Theologically, the text establishes the epistemological necessity of the Hadith tradition for Quranic interpretation, while simultaneously revealing internal early Islamic debates regarding abrogation (Naskh) and the sufficiency of the revealed law, highlighted by 'Umar's public wish for further clarification on inheritance and usury.
Key Figures
- Muhammad (Allah's Messenger): The central prophet receiving the revelations and the ultimate human authority whose life events dictate the context of the Quran.
- 'A'isha: Muhammad's wife, presented as a primary, authoritative exegete regarding laws of marriage, orphans, and women's rights.
- Ibn 'Abbas: A prominent Companion and cousin of Muhammad, depicted as the definitive authority on abrogation (Naskh) and severe legal rulings, such as the unforgivable nature of murder.
- 'Umar ibn al-Khattab: The second Caliph, who confirms the exact time and place of the 'perfection of religion' verse, yet paradoxically expresses a desire for more detailed revelation regarding inheritance and interest.
- Abdullah b. Ubayy b. Salul: A hypocrite whose immoral actions (forcing slave-girls into prostitution) prompted specific divine revelation.
- Abu Huraira: A prolific narrator of Hadith, transmitting the account of the Israelites twisting God's command.
Doctrines Analyzed
Key theological claims identified in this text:
Asbab al-Nuzul (Occasions of Revelation)
Assertion
Quranic verses are directly tied to, and must be interpreted through, the specific historical events and questions that prompted their revelation.
Evidence from Text
'A'isha said that as for the words of Allah: "If you fear that you would not be able to observe equity in case of orphan girls)," it was revealed in reference to a person who had an orphan girl... and he did not give her in marriage because of her property...'
Evangelical Comparison
In Evangelical hermeneutics, the historical context of a biblical book is vital, but the text itself is considered sufficient to convey its core meaning and the way of salvation (Sola Scriptura). The Bible contains its own historical narratives. In contrast, this Hadith demonstrates that the Quran is often highly highly situational and lacks internal narrative context. To understand what Quran 4:3 means, a Muslim must rely on the external, later-compiled Hadith of 'A'isha. This creates an epistemological dependency on the Hadith literature, meaning the Quran alone is insufficient for establishing Islamic law and practice. This directly contrasts with the Evangelical doctrine of the clarity (perspicuity) and sufficiency of Scripture.
The Unpardonable Nature of Intentional Murder by a Believer
Assertion
A Muslim who intentionally kills another believer is condemned to Hell forever, and according to Ibn 'Abbas, there is no repentance available for this sin.
Evidence from Text
Ibn 'Abbis says: He who enters the fold of Islam and understands its command and then kills the soul there is no repentance for him.
Evangelical Comparison
Ibn 'Abbas's strict interpretation of Quran 4:92 creates a category of sin for a believer that is entirely unpardonable, placing the believer beyond the reach of God's mercy. This stands in stark contrast to the Evangelical Gospel, which teaches that Christ's sacrifice is sufficient to atone for all sins. The Apostle Paul was a murderer and persecutor of the church (Acts 8:1, 1 Timothy 1:13-15), yet he received grace. King David committed intentional murder (Uriah) but was forgiven upon repentance (Psalm 51, 2 Samuel 12:13). The Evangelical doctrine of Sola Gratia asserts that grace is greater than all sin, whereas this Islamic text limits grace based on the severity of the legal infraction.
Perfection of the Religion (Khatm al-Nubuwwah)
Assertion
Islam was perfected and completed as a religion during the life of Muhammad, specifically on the Day of 'Arafa.
Evidence from Text
It was revealed on the day of 'Arafa... "Today I have perfected your religion for you and completed My favours upon you"
Evangelical Comparison
The Islamic claim of a 'perfected religion' in Quran 5:3 refers to the completion of the legal and ritual framework of Islam. However, this very Hadith chapter contains a profound internal tension: 'Umar, the second Caliph, publicly laments that Muhammad did not explain the laws of inheritance and usury in greater detail (Hadith 7364). From an Evangelical perspective, a 'perfected' religion based on law that leaves its chief adherents confused about basic legal applications is inherently flawed. Evangelicals view the 'perfection' of faith not as a completed legal code, but as the finished, once-for-all atoning work of Jesus Christ (Hebrews 10:14), which perfectly fulfills the righteous requirements of the Law (Romans 8:3-4).
Abrogation (Naskh)
Assertion
Later revelations (Medinan) can cancel, override, or restrict earlier revelations (Meccan).
Evidence from Text
He said: This is a Meccan verse which has been abrogated by a verse revealed at Medina:" He who slays a believer intentionally, for him is the requital of Hell-Fire..."
Evangelical Comparison
The doctrine of Naskh (abrogation) as articulated by Ibn 'Abbas shows that Allah's commands can change based on situational dynamics (e.g., moving from Mecca to Medina). While Evangelicalism recognizes progressive revelation—where God reveals more of His redemptive plan over time, culminating in Christ—it rejects the idea that God issues a moral command and then later cancels it because circumstances changed. In Christian theology, the New Covenant fulfills and expands upon the Old Covenant (Matthew 5:17), but God's fundamental moral decrees are immutable because they reflect His unchanging nature (Malachi 3:6, James 1:17).
Comparative Analysis
Theological Gap (Summary)
The text presents a religion of legalistic compliance where revelation is situational and forgiveness for certain sins is debated or denied, contrasting sharply with the Gospel of grace and complete atonement.
Theological Gap (Explained)
The theological gap between this Hadith and Evangelical Christianity is profound, centering on the nature of revelation, the means of salvation, and the extent of grace. In this text, revelation (the Quran) is highly reactionary—Allah sends down verses to solve immediate, localized disputes (e.g., a man wanting his orphan's property, or Muslims killing a man for his sheep). This creates a legalistic framework where righteousness is achieved by navigating these specific situational laws. Furthermore, the text reveals a terrifying limitation on grace: Ibn 'Abbas's assertion that a believer who commits intentional murder has no path to repentance. This directly violates the Evangelical pillar of Sola Gratia (Grace Alone) and the sufficiency of Christ's atonement. In Christian theology, Christ's blood cleanses from *all* sin (1 John 1:7). The worst of sinners can be redeemed (1 Timothy 1:15). The Islamic paradigm presented here offers a precarious standing before God, heavily dependent on human performance and the avoidance of unpardonable infractions, lacking the absolute assurance provided by justification through faith alone (Sola Fide).
For All Ages
Imagine you have a rulebook for a game, but the rules keep changing depending on what room you are in, and if you break one specific rule, you are kicked out of the game forever, no matter how sorry you are. That is a bit like what this text describes: rules that change based on the situation, and a belief that some sins (like murder) can never be forgiven. As Christians, we believe the Bible is our guide, and it tells us about Jesus. Jesus took the punishment for ALL our rule-breaking. Because of Jesus, there is no sin too big for God to forgive if we truly ask Him, and we don't have to earn our way back into the game.
Friction Points
Sola Scriptura
The text proves that the Quran is insufficient on its own; it requires the Hadith (external tradition) to provide the historical context necessary for interpretation.
Sola Gratia
The assertion that there is no repentance for a believer who commits intentional murder denies the infinite value and reach of God's grace.
Christology (Sufficiency of Atonement)
The text lacks any mechanism for ultimate atonement; forgiveness is based on God's arbitrary decree or is withheld entirely based on the severity of the law broken.
Sufficiency of Scripture
'Umar's lament that the Prophet did not explain inheritance and usury in more detail contradicts the claim that the religion was 'perfected' and sufficient.
Theology Proper (Immutability of God)
The doctrine of abrogation (Naskh) suggests God changes His moral commands based on changing human circumstances.
Semantic Warnings
Terms that have different meanings between traditions:
"Repentance (Tauba)"
In This Text
A turning back to God that may be entirely unavailable for certain major sins committed by a believer (like intentional murder).
In Evangelicalism
A change of mind and heart that, when paired with faith in Christ, universally results in forgiveness for any and all sins.
"Revelation (Wahy)"
In This Text
Situational, piecemeal dictates sent down to address specific, immediate legal or social problems in 7th-century Arabia.
In Evangelicalism
God's unfolding redemptive plan across centuries, culminating in the incarnation of Jesus Christ (Hebrews 1:1-2).
Soteriology (Salvation)
Salvation Defined: Escaping Hell and attaining God's favor through submission to Islamic law and avoiding major sins.
How Attained: By entering Islam, obeying the situational commands of the Quran, and not committing unpardonable acts like intentional murder.
Basis of Assurance: Assurance is inherently weak, as seen by the debate over whether a murderer can ever repent. It relies on maintaining a state of legal purity.
Comparison to Sola Fide: This text stands in absolute opposition to Sola Fide. Salvation is maintained by works (not killing, proper marriage equity, proper rituals). Romans 3:28 states, 'For we hold that one is justified by faith apart from works of the law.' In this Hadith, breaking the law (murder) can permanently forfeit salvation.
Mandates & Requirements
Explicit Commands
- Guardians must observe equity regarding the wedding money of orphan girls, or marry other women (up to four).
- Do not compel slave-girls into prostitution.
- Do not kill a believer intentionally.
- Do not kill someone simply because they offer the Islamic greeting of peace.
- Adorn yourself (wear clothes) at every place of worship.
- Seek forgiveness for the Companions of the Prophet.
Implicit Obligations
- Rely on the Companions of Muhammad to understand the true meaning of the Quran.
- Accept the abrogation of earlier verses by later verses.
- Submit to the legal rulings derived from the specific historical contexts of Muhammad's life.
Ritual Requirements
- Circumambulate the Ka'ba while clothed (abolishing the pagan naked ritual).
- Enter houses through the front door during Pilgrimage (abolishing the Ansar's backward-entry practice).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- I noticed that Ibn 'Abbas said there is no repentance for a believer who commits intentional murder. How does that make you feel about God's mercy? Do you think God's forgiveness has limits?
- In Hadith 7364, 'Umar wishes the Prophet had explained inheritance and interest in more detail. If Quran 5:3 says the religion is perfected, why do you think the second Caliph felt something was missing?
- The text shows that many Quranic verses were revealed to solve very specific, immediate problems (like the Ansar entering houses from behind). How do you apply these highly specific 7th-century rulings to your life today?
- The Israelites were told to say 'Hitta' to have the burden of their sins removed. In your view, how does God remove the burden of our sins today?
Redemptive Analogies
Bridges from this text to the Gospel:
The plea for the removal of sin's burden ('Hitta')
This Hadith acknowledges the human need for God to actively remove the heavy burden of sin. This is exactly what Jesus does. He is the ultimate fulfillment of 'Hitta'. He invites us to bring our burdens to Him.
The terror of judgment and the need for rescue
The intense fear of death and judgment described here is a universal human experience when facing our mortality and sin. The Gospel offers rescue from this terror, not through our own fighting or works, but through the Prince of Peace who conquered death.
Spiritual Weight
Burdens this text places on adherents:
The ruling by Ibn 'Abbas that certain sins (like murder) have no repentance places a terrifying burden on the believer. It creates a paradigm where one can permanently fall out of God's grace with no hope of return, destroying any possibility of spiritual assurance or peace.
The reliance on Asbab al-Nuzul (occasions of revelation) and abrogation means the believer must navigate a complex web of historical contexts to know what God actually requires. 'Umar's own confusion over inheritance laws highlights the anxiety of living under a legal system that feels incomplete or overly complex.