What is the difference between the hadith of Aisha (may Allah be pleased with her), which means (the one who recites the Qur'an and stumbles over it has two rewards), and the meaning of the hadith (some reciter of the Qur'an, and the Qur'an curses him)?
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The questioner : What is the difference between the hadith of the Mother of the Believers, Aisha (may Allah be pleased with her), whose meaning is "the one who recites the Qur'an and stumbles over it has two rewards", and the meaning of the hadith which says, whose meaning is "some reciter of the Qur'an, and the Qur'an curses him"? Please inform us, may you be rewarded.
The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions. As for what follows, before answering this question, I would like to point out that it is impossible for there to be a contradiction in the Book of Allah (Glorified and Exalted is He) between its verses, nor in the Sunnah of the Messenger of Allah (peace and blessings be upon him) between its authentic hadiths, nor between the Qur'an and the authentic Sunnah of the Messenger of Allah (peace and blessings be upon him), because all of it is from Allah, and what is from Allah will not contain contradiction. Allah the Exalted said:[An-Nisa 4:82] However, a contradiction may appear to the observer in this, and in that case, we need to reconcile the hadiths that appear contradictory, or the verses that appear contradictory. Reconciling the verses is done by interpreting some of them in a way that does not contradict the others. An example of this is the saying of Allah the Exalted: [Al-An'am 6:23] and His saying: [An-Nisa 4:42] The apparent meaning of these two verses is a contradiction, that they deny having associated partners with Allah in the first verse, and in the second verse they do not conceal from Allah any word, so they inform of what they are upon. But we say: the reconciliation of these, or of these two verses, is that the polytheists will have different states on the Day of Resurrection; at times they will acknowledge what they did, and at times they will deny what they did. The Day of Resurrection is a day whose measure is fifty thousand years. And a contradiction may occur, and one of the texts may abrogate the first, and in that case there is no contradiction, because the first text is no longer in effect to be contradictory to the second text. This exists in the Qur'an and in the Sunnah. In the Qur'an, for example, is the saying of Allah the Exalted: [Al-Anfal 8:65-66] The first verse is abrogated, and Allah made this explicit in His saying: [Al-Anfal 8:66] So there is no contradiction between it and the second, because the first, after abrogation, is no longer in effect.
Likewise, what came in the Sunnah regarding the prohibition of visiting graves at first, and then the command to visit them at the end.
In any case, a contradiction between the abrogated and the abrogating is not in effect, because the ruling of the abrogated has been lifted. And a contradiction may occur, but one of them is preferred over the other, and if one is preferred over the other, there is no contradiction either, because the weaker one is not in effect; rather, it is discarded and not acted upon due to its anomaly. After this introduction, which is that we know that it is impossible for there to be a contradiction in the Noble Book between its verses, nor in the authentic Sunnah of the Messenger of Allah (peace and blessings be upon him) between its hadiths, nor between the Qur'an and the Sunnah, it is possible to answer this question. We say that there is no contradiction between the two hadiths, if the second is authentic, which is his saying: The meaning of the first hadith: Sahih Muslim 798a Then this person has two rewards: the reward of recitation and the reward of the difficulty of recitation.
As for the second, if it is authentic, the meaning of the reciter of the Qur'an whom the Qur'an curses is the reciter who recites the Qur'an but does not believe in its reports and does not act according to its rulings. He denies the reports and distorts them, and he is arrogant about the rulings and opposes them. Such a reciter is a reciter of the Qur'an, but in reality he is free from the Qur'an because of his denial of the Qur'an or his arrogance about acting according to its rulings. There is no difference between one who denies the Qur'an in its entirety or denies one of its reports, and one who rejects its rulings in their entirety or rejects one of its rulings, because Allah (Glorified and Exalted is He) made disbelief in part of the Shari'ah disbelief in all of it. He said, describing the People of the Book:[Al-Baqarah 2:85] And He made those who disbelieve in some of the messengers and not others disbelievers in all of them. He said: [An-Nisa 4:150-151]
This is the aspect, or this is the statement regarding what the questioner mentioned, and by this it becomes clear that there is no contradiction at all between what the questioner mentioned.
The questioner : Okay, Your Eminence, the Shaykh.
The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions. As for what follows, before answering this question, I would like to point out that it is impossible for there to be a contradiction in the Book of Allah (Glorified and Exalted is He) between its verses, nor in the Sunnah of the Messenger of Allah (peace and blessings be upon him) between its authentic hadiths, nor between the Qur'an and the authentic Sunnah of the Messenger of Allah (peace and blessings be upon him), because all of it is from Allah, and what is from Allah will not contain contradiction. Allah the Exalted said:
Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction.
أَفَلا يَتَدَبَّرُونَ الْقُرْءانَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافًا كَثِيرًاThen there will be no [excuse upon] examination except they will say, "By Allah, our Lord, we were not those who associated."
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَThat Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement.
يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الأَرْضُ وَلا يَكْتُمُونَ اللَّهَ حَدِيثًا(65) O Prophet, urge the believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who have disbelieved because they are a people who do not understand. (66) Now, Allah has lightened [the hardship] for you, and He knows that among you is weakness. So if there are from you one hundred [who are] steadfast, they will overcome two hundred. And if there are among you a thousand, they will overcome two thousand by permission of Allah. And Allah is with the steadfast.
إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ * الآنَ خَفَّفَ اللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِNow, Allah has lightened [the hardship] for you, and He knows that among you is weakness.
الآنَ خَفَّفَ اللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًاLikewise, what came in the Sunnah regarding the prohibition of visiting graves at first, and then the command to visit them at the end.
In any case, a contradiction between the abrogated and the abrogating is not in effect, because the ruling of the abrogated has been lifted. And a contradiction may occur, but one of them is preferred over the other, and if one is preferred over the other, there is no contradiction either, because the weaker one is not in effect; rather, it is discarded and not acted upon due to its anomaly. After this introduction, which is that we know that it is impossible for there to be a contradiction in the Noble Book between its verses, nor in the authentic Sunnah of the Messenger of Allah (peace and blessings be upon him) between its hadiths, nor between the Qur'an and the Sunnah, it is possible to answer this question. We say that there is no contradiction between the two hadiths, if the second is authentic, which is his saying:
Some reciter of the Qur'an, and the Qur'an curses him.
ربَّ قارئ للقرأن والقرأن يلعنهhe who falters in it, and finds it difficult for him
الذي يقرأ القرأن ويتتعتع فيه وهو عليه شاقAs for the second, if it is authentic, the meaning of the reciter of the Qur'an whom the Qur'an curses is the reciter who recites the Qur'an but does not believe in its reports and does not act according to its rulings. He denies the reports and distorts them, and he is arrogant about the rulings and opposes them. Such a reciter is a reciter of the Qur'an, but in reality he is free from the Qur'an because of his denial of the Qur'an or his arrogance about acting according to its rulings. There is no difference between one who denies the Qur'an in its entirety or denies one of its reports, and one who rejects its rulings in their entirety or rejects one of its rulings, because Allah (Glorified and Exalted is He) made disbelief in part of the Shari'ah disbelief in all of it. He said, describing the People of the Book:
So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ(150) Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between - (151) Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَلِكَ سَبِيلًا * أُوْلَئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًاThis is the aspect, or this is the statement regarding what the questioner mentioned, and by this it becomes clear that there is no contradiction at all between what the questioner mentioned.
The questioner : Okay, Your Eminence, the Shaykh.