![]() ![]() 125029, which you may refer to.Īfter an intensive search in the books of hadeeth, we did not find any saheeh hadeeth that speaks in particular of Soorat al-Dukhaan and its virtues or reward, or that recommends reciting it at a certain time. We have previously pointed out the weakness of a hadeeth that is quoted about reciting the last verses of Soorat al-Hashr in the morning adhkaar, in the answer to question no. See: Tahdheeb al-Tahdheeb, 7/113īut despite that we say: even if we assume that this report is saheeh, there is nothing wrong with reciting Soorat al-Hashr in Fajr prayer occasionally, as ‘Ali ibn Abi Taalib (may Allah be pleased with him) did, but that is on condition that one does not believe that there is a special virtue in this action or that it is a special sunnah from the Prophet (blessings and peace of Allah be upon him), and one should not do it regularly. So the verdict is that the hadeeth is mawqoof unless the status of this narrator is explained. We researched his biography and we did not find any scholar who spoke of him, whether in good terms or bad. We say: This is an isnaad that is not saheeh, because of ‘Uthmaan ibn Abi Safiyyah, the one who narrated it from ‘Ali. Ibn Abi Shaybah narrated in al-Musannaf (1/471) with his isnaad: Wakee‘ told us, from al-Hasan ibn Saalih, from his father, from ‘Uthmaan ibn Abi Safiyyah… ‘Uthmaan ibn Abi Safiyyah narrated from ‘Ali ibn Abi Taalib (may Allah be pleased with him) that he recited Soorat al-Hashr and Soorat al-Jumu‘ah in Fajr prayer on Friday. Rather it is narrated that this was the practice of ‘Ali ibn Abi Taalib (may Allah be pleased with him). Therefore, they struck a deal for a very few dirhams.What is narrated about reciting Soorat al-Hashr in Fajr prayer is not a hadeeth and is not the words of the Prophet (blessings and peace of Allah be upon him). Their real purpose was to separate Sayyidna Yusuf (علیہ السلام) from their father. ![]() ![]() The meaning of the verse is that the brothers of Yusuf (علیہ السلام) were really not interested in any financial gain for themselves in this matter. In usage, the lack of interest in and the avoidance of wealth and property in worldly life is referred to as zuhd. Literally, zuhd means indifference, disinterestedness. In the last sentence of the verse: وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ (and they were disinterested in him), the word: الزَّاهِدِينَ (az-zahidin) is the plural of zahid which is a derivation from zuhd. As for the exact amount of dirhams, reported there are other narrations as well which put them as twenty two and forty. Ibn Kathir, citing the authority of Sayyidna ` Abdullah ibn Masud ؓ ، has written that the deal was closed at twenty dirhams which the ten brothers had divided among themselves at the rate of two dirhams per person. Therefore, the word: مَعْدُودَةٍ (ma` dudah: few) used with: دِرَاھُم (darahim: plural of dirham: silver-coins) tells us that the count of dirhams was less than forty. Thus, the sense would be: ` the brothers of Yusuf sold him - or, the people of the caravan bought him - for a paltry price, that is, for a counted few dirhams in return.'Īl-Qurtubi says: The Arab traders used to transact deals involving big amounts by weight while, for amounts not more than forty, they would go by count. If the pronoun is reverted back to the brothers of Sayyidna Yusuf (علیہ السلام) ، it will mean selling - and if applied to the people of the caravan, it would mean buying. The probability of both meanings exists here. In Arabic, the word: شِرَا (shira' ) is used for buying and selling both. Verse 20 begins with the words: وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ (And they sold him for a paltry price, for a few silver-coins, and they were disinterested in him). ![]()
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