Tafseer Surah an-Nas Urdu

Tafseer Surah an-Nas Urdu

 

Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah

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

As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu

 

Pichle Dars me hum Auzoo billahi mina shaitanir rajeem, Bismillah Ar-Rahman Ar-Raheem aur Surah Fatiha ki tafseer suni, aur ye decide huwa ke Surah Baqarah ke bajaye, Surah Nas aur aakhri 10 Surah per baat ho, kyun ke ye Namaz mein aam taur par parrhi jaane wali Suratein hain. To aaj hum Surah An-Nas ki tafseer sunenge,

 

Introduction

Surah Al Fatiha ke baad seedhe Surah An-Nas par aa jaane se kayee masalay hain, pehla to ye ke koi definition humein nahi maaloom jo Surah Al Baqarah me hum parrhte, doosre ye ke iss ki wajah se jo cheezen hum ko pehle se maloom hona chahiye tha, wo nahi maaloom aur iss ko samjhanay ki zaroorat hai.

 

Teesra Problem ye hai ke, Surah Al-Falaq aur Surah An-Nas, ek saath nazil
huwe[1] to inn ka explanation bhi ek saath hona chahiye, Surah An-Nas se Ulti Tafseer hum jo kar rahe hain to repetition kafi hoga.

 

Beherhaal, kyun ke inn dono Suraton me Allah SWT se panah maangi gayee hai, inn ko Al Mu’awwidhatayn kaha gaya hai, jiss ka matlab “Verses of Refuge” ya “Panah Maange Wali Ayaat”. Ye dono Suratein Lafze “Qul” shuru hoti hain, jiss ka matlab Aap Kehdijiye –

 

Ye Hukum kiss ko ho raha hai?

Rasoolullah (ﷺ)ko, ye hukum sirf ye do suraton mein nahi ho raha hai, balke, Quran mein kayee jagah par aya hai alag alag subjects ke liye, iss topic par hamari website par ek section dedicated hai.

Dono Suraton mein Qul Auzoo bi Rabbil hai, kisi na kisi cheez se panah maangi ja rahi hai aur dono suraton ke subjects ek doosre se milte jhulte hain. Aap (ﷺ) ne farmaya ke Al Mu’awwidhatayn do aisi suratein hain jin ke jaisi aur koi suratein dekhi nahi gayee[2] ek aur Hadith me Aap (ﷺ) ne Uqba bin Amir RA ko hukum diya ke ye do suratein har namaz ke baad parrho.

 

Chronological Order, Purpose & Theme of Surahs[3]

Surah Al-Falaq aur Suran An-Nas Makkah me nazil huwien, wahi ki chronology dekhenge to:

 

Order

Sura Name

Number

Type

Note

18

Al-Kafiroon

109

Meccan

19

Al-Fil

105

Meccan

 

20

Al-Falaq

113

Meccan

 

21

An-Nas

114

Meccan

 

22

Al-Ikhlaas

112

Meccan

 

 

Mufassireen mein ikhtelaaf hai, difference of opinion hai ke ye do Suratein Makkah mein nazil huwi ya Madina mein, iss ikhtelaaf ki wajah ahadith mein aye alag alag subjects hain, jiss ko reference bana kar ye difference shuru huwa. Lekin Maududi Sahab ne apni tafseer Tafhim ul Quran me, inn suraton ke introduction me iss baat ko acha samjhaya jo ye ikhtelaaf ko khatam kar deta hai; aap ne kaha ke ye Suratein Makki hain aur jab kisi zaroorat ke tehat, Rasoolullah (ﷺ) ki tawajjoh phir se inn Suraton ki taraf dilayee gayee jab ke aap (ﷺ) Madina me the.[4]

Ye do Suratein Al-Falaq aur An-Nas Makkah mein uss waqt nazil huwein, jab Makkah ke kafir aap (ﷺ) ke tough opposition me, sakht se sakht mukhalifat me khade ho gaye the, aur khaas taur par wo log hasad ki aag me jal
rahe the jin ke bache, bete aur betiyan Islam qabool kar liya tha, unn ko Rasoolullah (ﷺ) se badla lena tha, wo aap (ﷺ) ko curse kar rahe the, lanat kar rahe the, chahte the ke aap (ﷺ) ko kaise bhi takleef pahunche, wo jaadu, tonay, karne lage taake ya to aap (ﷺ) ki maut ho jaye, ya aap (ﷺ) bimar ho jaye, ya aap (ﷺ) pagal ho jaye. To wo ek doosre ko aap (ﷺ) ke khilaf aur Quran ke khilaf bhadkaane lage, taake log aap (ﷺ) se door ho jaye.

Phir kuch log jo doosre qabile / clan se unn ka taaloq tha, jaise Abu Jahl, wo aap (ﷺ) se jalte the, they were burning with jealosy, kyun ke wo ye nahi dekh sakte the ke koi aadmi jo unn ke qabile se nahi hai wo famous ho jaye. Ibn Hisham ne Rasoolullah  (ﷺ) ki sirat me ye Abu Jahl ka qaul record kiya hai ke: “Abu Jahl ka qabila aur Banu Abdi Manaf jo Rasoolullah  (ﷺ) ka qabila tha, ye har waqt competition me rehte the, rivals the, uss waqt ke hajiyon ko khana khilane me, pani pilane me, sawari ke janwar provide karne me, khairat karne me, yahan tak ke dono qabile barabar the, takkar ke the, iss mamele me. To jab Rasoolullah (ﷺ) ko nabi bana kar bheja gaya to iss me hum kaise compete karenge? Hum Rasoolullah (ﷺ) ki nabuwat ko kabhi nahi tasleem karenge.”[5]

 

Inn halaat me ye do suratein nazil huwien, aur aap (ﷺ) ko hukum huwa ke aap (ﷺ) keh di jiye, ke main panah maangta hoon – jo bhi ye suraton mein aya.[6]

 

Maulana Maududi agay likhte hain ke, jab aap (ﷺ) Madina pahunche, tab phir se munafiqeen, yahoodi aur kafiron ne mukhalifat ki, storms of opposition huwe. Tab phir se aap (ﷺ) ko hukum huwa ke ye suratein parrhiye, jaisa ke Uqba bin Amer ko aap (ﷺ) ne hukum kiya tha. Iske baad, jab aap (ﷺ) par jaadu ki gayee aur aap (ﷺ) ki bimari sakht ho gayee to Jibraeel e Ameen ne Allah ke hukum se aap (ﷺ) ko inn suraton ko parrhne ka hukum diya.

 

Virtues of Al Muawidhatayn

Ahadith me inn suraton ki fazeelat kaafi ayee hai, Amer Bhai ne bahot sari ahadtih jama ki hain, jinn me Surah Al-Falaq aur An-Nas ko parrhe ki fazeelat hai:

  • Uqba bin Amer RA se Riwayat hai ke Rasoolullah (ﷺ) ne unn ko hukum diya ke wo Surah Al-Falaq aur An-Nas har namaz ke baad parrhein[7]

  • Ek aur hadith me ata hai ke, Rasoolullah (ﷺ) Surah Al-Falaq aur An-Nas nazil hone se pehle Allah SWT ki panah maangte the jinno se aur buri nazar se, ye do suratein nazil hone ke baad aap (ﷺ)
    inn ke zariye Allah se panah maange lage[8]

  • Aur ek hadith me aap (ﷺ) ne Abdullah bin Khubaib RA ko hukum diya ke Surah Al-Ikhlaas aur Al Muawidhatayn (Surah Al-Falaq aur An-Nas) 3 waqt Subah me (Fajar ke baad) aur Shaam me (Maghrib ke
    baad) parrho, ye tumhare liye kaafi hai har aitebaar se[9]

  • Alag alag ahadith se pata chalta hai ke, aap (ﷺ) Surah Al-Falaq aur An-Nas witr ki aakhri rakat me Surah Al-Ikhlaas ke saath parrte, fajr ki namaz me parrhte[10]

  • Ummul momineen Aisha RA farmaati hain ke, jab bhi Rasoolullah (ﷺ) sone se pehle, aap (ﷺ) Surah Al-Falaq aur An-Nas parrh kar apne hatheliyon me phoonkte aur saare badan par malte[11]

  • Ek waqt aap (ﷺ) namaz me the aur aap (ﷺ) ko bichchu ne kaat liya, namaz ke baad aap ne namak aur paani mangwaya aur zakham par daalte rahe aur Surah Al-Falaq aur An-Nas parrhte rahe, aur zakham par sehlaate rahe[12]

  • Ummul momineen Aisha RA farmaati hain ke, jab bhi Rasoolullah (ﷺ) bimar hote, aap (ﷺ) Mu’awwidhatayn (Surat al-Falaq and Surat an-Nas) parrhte aur apne badan par phoonkte, aur jab bohot zyada sakht bimar hote to Aisha RA ye do suratein parrh kar Rasoolullah saws ke haathon par phookti aur aap saws ke hathon ko unke badan par malti.[13]

 

Magic on Rasoolullah (ﷺ)

Sab se pehle Magic kya hai? Iss ko samajhna zaroori hai.

Teen Alfaz hain Arabi zaban mein; Lail, Sehar, Fajr

 

Lail: Raat ko kehte hain

Fajr: Raat ke andhere ko cheer kar, ya phaad kar, Roshni ana shuru ho gayee hai

Sehar: Hum sab ko Sehri maaloom hai, Ramadan me utth kar khana khate roza rakhne se pehle, Sehar jo hai, wo aisa waqt ye maloom nahi hota ke Lail khatam ho gayee ya nahi? Aisa lagta hai ke Fajr Shuru ho gayee lekin abhi lail hai, ye dhoka hote rehta hai, jab tak ke Fajr ki Azan na ho jaye – India, Pakistan me nahi, yahan GCC mein.

 

To Sehar ka matlab dhoka, Arabi me Magic ko Sihr kehte hain, ye haqeeqat me hota nahi, lekin aankhon ka dhoka hota. Ab kayee qism ki magic hai – jaadu hoti asal me hoti hai.

Ulama me ikhtelaafe rai hai ke, Rasoolullah (ﷺ) par jaadu huwi ya nahi? So let us analyze the facts:

Ibn Hajar likhte hain ke, jab Rasoolullah (ﷺ) al-Hudaybiyah se wapas aye, Zil Hajj ke mahine me, 7 Hijri ke Muharram ke mahine me Yahoodi leaders Labeed ibn Al-Asam ke paas aye jo ke ek jaadugar tha, aur jo Bani Zurayq se talloq rakhta tha, aur uss ko Rasoolullah saws par jaadu karne ke liye 3 dinar me razi karwaya. Yahoodiyon ne kaha ke hum iss se pehle bhi Rasoolullah (ﷺ) par jaadu karwaye lekin wo kaam nahi kari, aur tu ek bada jaadugar hai, aap (ﷺ) par aisa jaadu karna jiss se aap (ﷺ) ko sakht takleef ho.

Ek hadith me ata hai ke jaadu aap (ﷺ) par 40 din asar kari aur ek hadith me 6 mahine tak ka zikr hai. Ulama ye kehte hain ke, 6 mahine pehle se kuch asar shuru huwa aur akhri 40 din me jaadu aap (ﷺ) par bohot zyada asar kari.[14]

Wo log jo kehte hain ke Rasoolullah (ﷺ) par jaadu nahi huwi wo Quran ki kuch ayat ko quote karte hain jiss me Makkah ke log aap (ﷺ) ko jaadugar keh rahe hain, aur unki logic ke hisab se wo yeh kehte hain ke agar 40 din se 6 mahine ke liye agar jaadu ka asar tha to Wahi yani ke Quran iss se effect ho gayee hogi, ye non-Muslims ka claim hai jiss ko kuch Musalman ulama bhi repeat karne lage hain.

Iss ka jawab in points ke zariye hum samjhenge:

  • Ummul Momineen Aisha RA farmati hain, ke aap (ﷺ) par jaadu ki gayee, jiss ki wajah se aap (ﷺ) ye sonchte the, imagine karte ke aap (ﷺ) ne koi kaam kiya aur aap (ﷺ) ne wo kaam haqeeqat me nahi kiya. Ek din aap (ﷺ) ne dua ki aur aap (ﷺ) ne farmaya; ke kya tum jaanti ho ke Allah SWT ne meri shifa kis me ya kahan hai wo bata diya hai? Do log mere paas aye, jiss se aap (ﷺ) ko pata chala ke aap (ﷺ) par jaadu huwi, jaadu karne wala Labeed bin al-Asam hai, aur uss ne ek kangi par baal aur kuch hissa khajoor ke phool ka laga kar jaadu ki, jo ki Dharwaan ki bowli me phek diya. Rasoolullah (ﷺ) uss bowli par gaye apne kuch sahaba ko lekar aur wapas aa kar Aisha RA se kaha ke uss bowli ka paani mehendi ke patton ki tarah hara hai aur uss ke atraaf ke khajoor ke jhaad shaitan ke sar ki tarah hai. Aisha RA ne poocha ke kya aap (ﷺ) ne uss kangi ko nikala to aap (ﷺ) ne farmaya ke Allah SWT ne mujhe shifa bakhshi hai aur mujhe dar hai ke aisa karne se logon me jaadu ka shar phailega. Aur aap (ﷺ) ne uss bowli me matti bharwa kar band kar diya.[15]

  • Ye ek haqeeqat hai ke aap (ﷺ) par jaadu huwi, lekin jab aap (ﷺ) jaadu ke asar me the, to unn ko sirf ye yaad nahi rahta tha ke wo apni biwiyon ke paas gaye (intercourse kiya) ya nahi. Ahadith me iss se hatt kar koi aur zikr nahi hai, ke koi aur cheez aap bhoole hon.

  • Hamein ye nahi maaloom ke iss waqfe me koi Quran ki ayat nazil huwi ho.

  • To Musalmaan hone ke naate hum kafiron ko follow nahi kare, balke jitni detail Quran aur Ahadith me ayee hai utna hi kahe. Kafiron ki tarah ye na kahe ke, Rasoolullah (ﷺ) par jaadu hone ka matlab aap (ﷺ) me koi kami thi, ya ye ek obstacle hai, Quran ke nuzool ke liye, ya aap (ﷺ) ka status iss se kam ho gaya. Aisa kuch bhi nahi hai.

  • Ab kyun ke ye ek shak Musalmaano ke dilon me dala gaya to uss ka jawab dena zaroori hai. To iss shak ka jawab ye hai ke, aap (ﷺ) par jaadu asar sirf ek bashar ya insaan hone ke naate, jaise koi bimari aap (ﷺ) ko hoti thi, zehar aap (ﷺ) ko diya gaya to insaan hone ki haisiyat se uss zehar ka asar aap (ﷺ) par huwa, waise hi jaadu ka asar bhi ek insaan ki haisiyat se dunyawi zindagi ko asar kiya, jo biwi se milne nahi gaye aur samajh liye ke mil aye. Ye cheez Rasoolullah (ﷺ) ka insan hone ki wajah se effect kiya, Rasool hone ka hissa, ya jo message delivery ka part hai aap (ﷺ) ka, ya Quran me milawat nahi huwi – jaisa kafir manipulate karna chah rahe hain iss masalay ko lekar.

  • Doosri baat ye ke, Quran me Allah SWT Musa AS ke qisse ke zariye ye bata chuke hain ke jab jaadugar apni rassiya aur lakdiya jaadu ke zariye logon ko aisa nazar aane laga ke wo snake ya saamp ki tarah move ho rahi hain; to Allah SWT ne jibraeel AS ke zariye wahi karke Musa AS ko hukum kiya ke apna asa, apni walking stick ko daalo, jo Allah ke hukum se bada saamp ban kar uss jaadu ko khatam kar diya. Yahan se pata chala ke jaadu Allah ke kisi bhi Rasool ke maqsad ko negate nahi kar sakti, uss ko khatam nahi kar sakti. Balke Wahi itni powerful hoti hai ke wo jaadu jaisi dunayawi cheezon ko todh deti hai, khatam kar deti hai[16]

 

Main aur kuch add karna chahta hoon, Shahid bhai ke points me

  • Teesra point ye hai ke, Quran ki iss ayat ko zariya bana kar inn sahih ahadith ko toda ja raha hai. Kya inhone ghaur nahi kiya? Ke tumhare saathi Rasoolullah (ﷺ) kisi jinn ke asar me nahi hain, balke aap (ﷺ) sirf ek chaukanna karne wale, warn karne wale hain.[17] Ye Quran aur Hadith me conflict nahi, balke samjhne mein ghalati hai. Iss ayat se support mil raha hai ke aap (ﷺ) par jaadu ka asar aapki nabi ki salahiyat ko, ya rasool hone ki capacity ko disturb nahi kiya, wahi receive karne me aur jinn ke asar me rehne me farq hai.

  • Yahan ek aur baat clarify ki ja rahi hai ke, Wahi se hidayat milti aur Jinn ke asar me aadmi pagal ho jaata aur gumraah ho jaata. To inn dono me farq hai.

  • Chohta point ye hai ke, Quran ki aur ek ayat me Allah SWT farmate hain ke; “aur humne aap (ﷺ) se pehle koi rasool aur nabi nahi bheja magar jab unhone koi tamanna ki, to shaitan ne unki tamanna mein khalal ya waswasa daal deta hota, to Allah SWT uss ko mita deta hai aur uss ke baad Allah SWT apni ayaton ko mazboot kar deta hai…[18]

  • Yahan se pata chala ke, Shaitan wahi me kisi bhi qism se interfere nahi kar sakta, aur ye jaadu wala mamela jo hai Rasoolullah (ﷺ), iss me bhi na to wahi, aur na Quran par koi asar huwa. Sirf utna hi farq pada jitna ke pehle bataya gaya hai.

  • Panchwi aur aakhri baat karke main iss topic ko khatam karta hoon, jaisa ke Shahid Bhai ne bataya, hadith ke zariye ke Rasoolullah (ﷺ) ne jaadu ke baare mein detail nahi di, kyun nahi di? Jawab: kyun aap (ﷺ) nahi chahte the ke ummat me ye evil ya ye shar na phaile.

  • Aaj Musalman kya kar rahe hain? Hum to jaadu me doobe huwe hain, Aamilon ke paas ja ja kar apna paisa, apni izzat gawa rahe hain. To aise logon ke liye, chand ahadith hain:

    • Aap (ﷺ) se poocha gaya, kya jaadu se cure seek kar sakte hain, kya jaadu se shifa hasil kar sakte hain ya nahi? Aap (ﷺ) kaha ke jaadu shaitani amal hai.[19] Matlab iss se shifa nahi milegi. Period.

    • Aap (ﷺ) ne farmaya wo shaks hum me se nahi, jo ye teen kaam kare;

      • Acha ya Bura shagun ke Mantar parrhe ya parrhwaye

      • Kahin ya jyotish ka kaam kare ya aise logon ke paas jaye

      • Jaadu kare ya karwaye (yani aise logon ka istemal kare)[20]

      • Iska matlab ye hai ke, aise kaam karne wala Musalman nahi

    • Ye hadith Ruwayfah bin Thabit RA se marwi hai, aap (ﷺ) ne farmaya, aye Ruwayfah, mujhe lagta hai ke tum mere baad kaafi arsa zinda rahoge. Logon se kehna ke, jo koi apni daadhi me dheeti lagay, ya koi dori apne galay me pehne, ya taharat gobar se ya haddiyon se le, to Muhammad (ﷺ) ka uss se koi taaloq nahi.[21]

  • Zara yahan ruk kar hum sonche, ke hum kya kar rahe hain, kya musalam ummat jaadu, tone, taaveez, shagun, waghairah me nahi lagi huwi hai. To apne apne girehbaano me jhaank kare dekhlo aur agar ye saari cheezen kar rahe ho to chhorrh do, kyun ke jab banda musalman hi nahi rahega, aur ye sab cheezon me laga rahega to kya jaadu ka asar uss par nahi hoga?

 

Similarities with Surah Al-Fatiha

Surah Al-Fatiha aur Surah An-Nas ke beech me similarities hain, jaisa Al-Fatiha ka structure hai, waise hi Surah An-Nas ka structure hai. Surah Al Fatiha me humne kaha tha ke pehli teen aayat Allah SWT ke liye hai aur aakhri
teen aayaat band eke liye hai aur uss me dua hai. Ussi tarah Surah An-Nas me bhi pehli teen aayat me Allah ke naam hain aur aakhri teen aayat me Dua hai.

 

Ab aaiyye Surah An-Nas ki tarjuma aur tafseer par:

أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم

Main Allah se panah mangta hoon, Allah SWT ke protection me aata hoon,
shaintan se jisse pathar maar ke bhaga diya gaya hai.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم

Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.

 

Vs No 1:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

Aye Nabi (ﷺ) aap keh dijiye; main panah maangta hoon Insanon ka paalne wala malik se, uss insano ke Rabb ke protection me aata hoon

To jo pehli ayat hai, iss me 4 lafz aye hain, Qul, Auzoo, Rabb aur An-Nas. To inn alfaaz me se hum Auzoo aur Rabb ki tafseer pichle dars mein sunn chuke hain. Qul ke maane, ye ek hukum hai, KEH DO, hukum ho raha hai, ye hukum Rasoolullah (ﷺ) ko ho raha hai ke aap (ﷺ) keh dijiye. Jo lafz hum ko samajhna hai wo An-Nas hai

An-NAS  (The people) 2:8  ( ن و س ) النَّاسِ

Ye lafz ko samjhane ke liye aur 4 alfaz ko samjhane ki zaroorat hai jo insaan ke liye aye hain Quran me, waqt ki kami aur dars reschedule hone ki wajah se thode se details hi discuss karenge. Wo 4 alfaz hain;

  • Ins – Psychic man – the conscious self

  • Insaan – Biological Man

  • An-Nas – Social Man

  • Bashar – Information processing being

To baghair Ins aur Insaan ko samjhe, An-Nas ko poori taur par nahi samajh sakte, to sirf itna samajh le ke, Annaas : Social Man hain, jo Allah SWT ke ehkamat ko manta hai ya nahi manta.

Rabbin Nas – Social beings ka paalne wala malik, iss se panah maangne ka hukum ho raha hai

Surah Al-Fatiha me Rabbil Alameen aya tha, yahan par Rabbin Nas aya hai, dono Suraton ki pehli ayat me Rabb ka zikr hai

Vs No 2

مَلِكِ النَّاسِ

Logon ke, insaano ke real Badeshah ki (panah me aate hain)

Surah Al-Fatiha me Maalik (Owner) of the day of Judgement, Faisle ke din ka Maalik aya hai, wahan par parrhne waale Maliki Yaumid Deen bhi parrhte hain, King of the Day of Judgement aur wo bhi sahih hai.

Yahan Surah An-Nas me Milikin Nas aya hai, to dono Suraton me ye similarity hai

Iss ayat ke dono alfaz hum samajh chuke hain.

Vs No 3

إِلَٰهِ النَّاسِ

Logon ke Ilaha, Insaano ke God ki panah me aate hain.

Let us analyze the word: Ilaha.

ILAAHA (God)  2:133  ا ِلَهَ ( ا ل ه )

Surah Al-Fatiha ki tafseer me humne suna tha ke Ilaha ek designation hai Supreme head of the universe ka. Aur hamara iman ye hai ke Allah ke siway iss ohde par ya iss designation par Allah SWT ke siway koi aur nahi faiz ho sakta.

Quran me Allah SWT farmate hain ke, Agar 2 ya uss se zyada Ilaha hote to saari kayenaat me fasaad / war / jhagda ho jaata ye tai ya determine karne ke liye ke asli owner kaun hai, aur har ek ilaha jo uss ne create kiya hoga wo apne qabze me kar lega. To ek hi ilaha ho sakta hai aur wo Allah SWT hain. Humein aisa chaos to nahi nazar aata iss kayenaat me, on the contrary, humein to perfect order nazar aata hai, saari kayenaat me, jo iss baat ka saboot hai ke ek hi ilaha hai. Aur Allah SWT se hatt kar jo kuch bhi hai wo uss ka creation hai.

Quran me Allah SWT farmate hain ke, saari ki saari kayenaat ko Allah SWT ne Insaano ki khidmat ke liye laga diya hai. To Allah SWT ko chhorr kar kisi aur ki ibaadat karna aisa hi hai jaise ke hum apne ghulamo ki ibadat kar rahe hain, Malike Kainaat aur Khaliqe kainat ko chhorr kar.

Surah Al-Furqan me, Ilaha ke power ko bataya gaya, ke wo aisi shaksiyat hai jo, faida aur nuqsan pahuncha sakti hai, jo zindagi aur maut de sakti hai, aur jo marne ke baad uttha sakti hai, kaun hai jo aisa kar sakta hai, siway Allah SWT ke, iss liye: La ilaha illallah, Muhammadur Rasoolullah.

Vs. No. 4

مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

Uss Wasswasse daalne wale ke shar se jo baar baar palat kar aata hai

Iss ayat ke alfaz hain: Wasswasa, Al-Khannas

Wasswasa – Bure khayalaat ka dil me aana, ye Shaitan ki taraf se hota hai

Al-Khannas ka matlab jo bure khayal ko dil me daale aur peeche hatt jaye. Baar baar aye aur aisa karta rahe.

 

Ek hadith me aata hai ke aap (ﷺ) ne farmaya har insaan ke saath ek farishta aur ek jinn lage huwe hain, farishta insaan ko neki ki taraf dawat deta hai (ye hamara zameer ya conscions hai), jinn jo hai wo insaan ko burai ki taraf dawat deta hai (ye hamara nafs hai). Kisi ne aap (ﷺ) se poocha ke kya aap (ﷺ) ke saath bhi ye mamela hai, to aap (ﷺ) ne farmaya ke mere saath bhi farishta aur jinn lage huwe hain, lekin Allah SWT ne meri madad ki, aur ab wo jinn mujhe achai ki hi targheeb deta hai.

Wasswase insaan ko aate hain, aur inn par koi pakkad nahi, aap (ﷺ) farmate hain ke maine Allah SWT se dua ki ke meri ummat ko wasswason par matt pakdiye aur Allah SWT ne aap (ﷺ) ki ye dua qabool Karli. Jab tak insaan unn wasswason par amal na kare, uss ko saza nahi hogi.

Wase hi, wasswason ki wajah se bure khayalaat aanay par saza nahi hai, lekin unn bure khayalat par amal karne se saza hogi. Ye Allah SWT ki bohot badi nemat hai.

Vs. No. 5

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

Jo logon key a insaano ke dilon me wasswase daalta hai.

Iss ayat ka lafz hai, Sudoor

Sudoor – Sudoor, Sadr ka plural hai, seena, dil.

Vs. No. 6

مِنَ الْجِنَّةِ وَالنَّاسِ

Jo Jinno me se ho ya Insaano me se ho

Iss ayat ke alfaz: Al-Jinn

Al-Jinn: Jo chhupa huwa ho, kisi cheez se dhak diya gaya ho – yani covered ho, Jannat uss baagh ko kehte hain jo jhaadon se aisa dhaka ho ke zameen na nazar aye. Quran aur Ahadith se humein pata chalta hai ke Jinn, bhi ek makhlooq hai, aur wo insaan ke saath wabasta hai.

 

To wasswase daalne waale, jinno me se bhi ho sakte hain aur insaano me se bhi.

 

References



[1] Imam Baihaqi in Dalail Al Nubuwwa, Source: Al-Muawwidhatayn

[2] ‘Uqba b. ‘Amir reported: The Messenger of Allah (ﷺ) said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu’awwadhatain.

وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أُنْزِلَ – أَوْ أُنْزِلَتْ – عَلَىَّ آيَاتٌ لَمْ يُرَ مِثْلُهُنَّ قَطُّ الْمُعَوِّذَتَيْنِ ‏"‏ ‏.‏

Reference     : Sahih Muslim 814b

In-book reference  : Book 6, Hadith 320

USC-MSA web (English) reference        : Book 4, Hadith 1775

https://sunnah.com/muslim:814b

[3] Chronological order of revelation of surahs,https://tanzil.net/docs/revelation_order

[5] Ibid

[6] Ibid

[7] Narrated ‘Uqbah bin ‘Amir: "The Messenger of Allah (ﷺ) ordered me to recite Al-Mu’awwidhatain at the end of every Salat."

حَدَّثَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا ابْنُ لَهِيعَةَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عُلَىِّ بْنِ رَبَاحٍ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ أَمَرَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أَقْرَأَ بِالْمُعَوِّذَتَيْنِ فِي دُبُرِ كُلِّ صَلاَةٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

Grade:           Hasan (Darussalam)                    

Reference     : Jami` at-Tirmidhi 2903

In-book reference  : Book 45, Hadith 29

English translation : Vol. 5, Book 42, Hadith 2903

https://sunnah.com/tirmidhi:2903

[8] Abu Sa’id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah’s protection and left everything besides them. [At- Tirmidhi].

وعن أبي سعيد الخدري رضي الله عنه قال ‏:‏ كان رسول الله صلى الله عليه وسلم يتعوذ من الجان، وعين الإنسان، حتى نزلت المعوذتان، فلما نزلتا، أخذ بهما وترك ما سواهما ‏.‏

(‏‏(‏رواه الترمذي وقال ‏:‏حديث حسن ‏)‏‏)‏‏.‏

Reference     : Riyad as-Salihin 1015

In-book reference  : Book 8, Hadith 25

https://sunnah.com/riyadussalihin:1015

[9] ‘Abdullah bin Khubaib (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said to me, "Recite Surat Al-Ikhlas and Al-
Mu’awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects." [Abu Dawud and At-Tirmidhi].

وعن عبد الله بن خُبيب -بضم الخاء المعجمة- رضي الله عنه قال‏:‏ قال لي رسول الله صلى الله عليه وسلم‏:‏ ‏ "‏اقرأ‏:‏ قل هو الله أحد، والمعوذتين حين تمسي وحين تصبح، ثلاث مرات، تكفيك من كل شيء‏"‏‏.‏ رواه أبو داود والترمذي وقال حديث حسن صحيح ‏.‏

Reference     : Riyad as-Salihin 1456

In-book reference  : Book 15, Hadith 49

https://sunnah.com/riyadussalihin:1456

[10] ‘Abd al-‘Aziz b. Juraij said he asked ‘A’isha what Qur’an passages God’s Messenger used when observing the witr and she replied: In the first rak’a he recited, “Glorify the name of your most high Lord,”1 in the second, “Say, O infidels,”2 and in the third, “Say, He is God, One,”3 and al-Mu‘awwidhatan.4

1. Al-Qur’an; 87

2. Al-Qur’an; 109

3. Al-Qur’an; 112

4. Al-Qur’an; 113-114

Tirmidhi and Abu Dawud transmitted it. Nasa’i transmitted it from ‘Abd ar-Rahman b. Abza, Ahmad from Ubayy b. Ka‘b, and Darimi from Ibn ‘Abbas, but the last two did not mention al-Mu’awwidhatan.

وَعَنْ عَبْدِ الْعَزِيزِ بْنِ جُرَيْجٍ قَالَ: سَأَلْنَا عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا بِأَيِّ شَيْءٍ كَانَ يُوتِرُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَتْ: كَانَ يَقْرَأُ فِي الْأُولَى بِ (سَبِّحِ اسْم رَبك الْأَعْلَى) وَفِي الثَّانِيَةِ بِ (قُلْ يَا أَيُّهَا الْكَافِرُونَ) وَفَى الثَّالِثَةِ بِ (قُلْ هُوَ اللَّهُ أحد) والمعوذتين وَرَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد وَرَوَاهُ النَّسَائِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى وَرَوَاهُ ألأحمد عَن أبي بن كَعْب والدارمي عَن ابْن عَبَّاس وَلم يذكرُوا والمعوذتين

Reference     : Mishkat al-Masabih 1269, 1270, 1271, 1272

In-book reference  : Book 4, Hadith 684

https://sunnah.com/mishkat:1269

It was narrated from Uqbah bin Amr that: He asked the Prophet (ﷺ) about Al-Mua’awwidhatain. Uqbah said: "The Messenger of Allah (ﷺ) led us in praying Fajr and recited them."

أَخْبَرَنَا مُوسَى بْنُ حِزَامٍ التِّرْمِذِيُّ، وَهَارُونُ بْنُ عَبْدِ اللَّهِ، – وَاللَّفْظُ لَهُ – قَالاَ حَدَّثَنَا أَبُو أُسَامَةَ، قَالَ أَخْبَرَنِي سُفْيَانُ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، أَنَّهُ سَأَلَ النَّبِيَّ صلى الله عليه وسلم عَنِ الْمُعَوِّذَتَيْنِ قَالَ عُقْبَةُ فَأَمَّنَا بِهِمَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي صَلاَةِ الْفَجْرِ ‏.‏

Grade:           Sahih (Darussalam)

Reference     : Sunan an-Nasa’i 952

In-book reference  : Book 11, Hadith 77

English translation : Vol. 2, Book 11, Hadith 953

https://sunnah.com/nasai:952

It was narrated from ‘Uqbah bin ‘Amir that : He asked the Messenger of Allah (ﷺ) about Al-Mu’awwidhatain. ‘Uqbah said: "The Messenger of Allah [SAW] recited them when he led us in Salah Al-Ghadah (As-Subh)."

أَخْبَرَنَا مُوسَى بْنُ حِزَامٍ التِّرْمِذِيُّ، قَالَ أَنْبَأَنَا أَبُو أُسَامَةَ، عَنْ سُفْيَانَ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، أَنَّهُ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنِ الْمُعَوِّذَتَيْنِ ‏.‏ قَالَ عُقْبَةُ فَأَمَّنَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِهِمَا فِي صَلاَةِ الْغَدَاةِ ‏.‏

Grade:  Sahih (Darussalam)

Reference: Sunan an-Nasa’i 5434

In-book reference: Book 50, Hadith 7

English translation : Vol. 6, Book 50, Hadith 5436

https://sunnah.com/nasai:5434

Narrated Aisha, Ummul Mu’minin: AbdulAziz ibn Jurayj said: I asked Aisha, mother of the believers: With which (surah) the Messenger of Allah (ﷺ) used to observe witr? (She reported same as in the Hadith of Ubayy ibn Ka’b, No. 1418)

This version adds: In the third rak’ah he would recite: "Say, He is Allah, the One" (Surah 112), and "Say, I seek refuge in the Lord of daybreak" (Surah 113), and "Say, I seek refuge in the Lord of mankind" (Surah 114).

حَدَّثَنَا أَحْمَدُ بْنُ أَبِي شُعَيْبٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ، حَدَّثَنَا خُصَيْفٌ، عَنْ عَبْدِ الْعَزِيزِ بْنِ جُرَيْجٍ، قَالَ سَأَلْتُ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ بِأَىِّ شَىْءٍ كَانَ يُوتِرُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَذَكَرَ مَعْنَاهُ قَالَ وَفِي الثَّالِثَةِ بِـ ‏{‏ قُلْ هُوَ اللَّهُ أَحَدٌ ‏}‏ وَالْمُعَوِّذَتَيْنِ ‏.‏

Grade: Sahih (Al-Albani) صحيح  (الألباني) حكم   :

Reference     : Sunan Abi Dawud 1424

In-book reference  : Book 8, Hadith 9

>English translation : Book 8, Hadith 1419

https://sunnah.com/abudawud:1424

[11] It was narrated from ‘Aishah that: whenever the Prophet (saas) went to bed, he would blow into his hands, recite Al-Mu’awwidhatain, then wipe his hands over his body.

حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، وَسَعِيدُ بْنُ شُرَحْبِيلَ، أَنْبَأَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ، أَخْبَرَهُ عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ كَانَ إِذَا أَخَذَ مَضْجَعَهُ نَفَثَ فِي يَدَيْهِ وَقَرَأَ بِالْمُعَوِّذَتَيْنِ وَمَسَحَ بِهِمَا جَسَدَهُ ‏.‏

Grade:           Sahih (Darussalam)                     

Reference     : Sunan Ibn Majah 3875

In-book reference  : Book 34, Hadith 49

English translation : Vol. 5, Book 34, Hadith 3875

https://sunnah.com/ibnmajah:3875

[12] ‘Ali said: When God’s messenger was praying one night he placed his hand on the ground and was stung by a scorpion, so he struck it with his sandal and killed it. Then when he departed he said:

“God curse the scorpion! It does not leave alone one who is praying or anyone else, or a prophet or anyone else.”

He then called for salt and water, and putting it in a vessel he began to pour it over his finger where it had stung him and wipe it, seeking refuge in God by reciting the Mu’awwidhatan.

Baihaqi transmitted the two traditions in Shu’ab al-iman.

وَعَن عَليّ قَالَ: بَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ يُصَلِّي فَوَضَعَ يَدَهُ عَلَى الْأَرْضِ فَلَدَغَتْهُ عَقْرَبٌ فَنَاوَلَهَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِنَعْلِهِ فَقَتَلَهَا فَلَمَّا انْصَرَفَ قَالَ: «لَعَنَ اللَّهُ الْعَقْرَبَ مَا تَدَعُ مُصَلِّيًا وَلَا غَيْرَهُ أَوْ نَبِيًّا وَغَيْرَهُ» ثُمَّ دَعَا بملحٍ وماءٍ فَجعله فِي إِناءٍ ثمَّ جَعَلَ يَصُبُّهُ عَلَى أُصْبُعِهِ حَيْثُ لَدَغَتْهُ وَيَمْسَحُهَا وَيُعَوِّذُهَا بِالْمُعَوِّذَتَيْنِ. رَوَاهُمَا الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ

صَحِيح (الألباني) : حكم

Reference     : Mishkat al-Masabih 4567

In-book reference  : Book 23, Hadith 52

https://sunnah.com/mishkat:4567

[13] Narrated ‘Aisha: "Whenever Muhammad became sick, he would recite Mu’awwidhatayn (Surat al-Falaq and Surat an-Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Sahih al-Bukhari Vol.6 Bk.6 No.535) Narrated ‘Aisha: "Whenever Muhammad went to bed every night, he used to cup his hands together and blow over it after reciting Surat al-Ikhlas, Surat al-Falaq, and Surat an-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face, and front of his body. He used to do that three times. (Sahih al-Bukhari Vol.6 Bk.6 No.536)

[14]
Source: https://www.islamweb.net/en/printfatwa.php?id=386323

Ibn Hajar quoted Ibn Sa’d from ‘Umar ibn al-Hakam, in a Mursal Hadeeth [i.e. a Hadeeth on the authority of some of the Taabi’oon (the generation that followed the Companions), with a chain of narrators that does not include a companion of the Prophet, sallallaahu ‘alayhi wasallam, and it is one of the categories of weak Ahadeeth]; who said:

“When the Prophet  sallallaahu  `alayhi  wa  sallam (may  Allaah exalt his mention ) returned from al-Hudaybiyyah in the month of Thul-Hijjah and the month of al-Muharram started in the seventh year (of Hijrah), the Jewish leaders came to Labeed ibn Al-A’sam and he was an ally (joined together by an agreement or treaty) with the tribe of Beni Zurayq, and he was a magician, so they told him: “O Abu Al-A’sam! You are the best magician amongst us, and we have already cast a magic spell on Muhammad but we did not harm him with anything. We will give you a great reward if you cast a spell on him that will affect him severely; so they gave him three dinars. The narration of Abu Thamrah, reported by al-Isma’eeli, states that the Prophet  sallallaahu `alayhi  wa  sallam ( may  Allaah exalt his mention ) was affected (by magic) for forty days. Another narration by Wahb from Hishaam, reported by Ahmad, reads: “Six months”. These two narrations could be reconciled as follows: that six months was the period from the time when his  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) temperament started to change (due to the effect of magic), and forty days was the period when he was severely affected by it….” [End of quote]

These different narrations clarify the year in which magic occurred, and they also clarify its duration, which is forty days or six months.

We do not know of any particular verse or Surah (Chapter) that was revealed in that period. The effect of magic on the Prophet sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) does not necessitate a shortage or an Islamic obstacle [that undermines the status or role of the Prophet], as this is one of the human symptoms and diseases that can happen to the Prophets and Messengers, may Allah exalt their mention. Also, this magic had no effect with regard to him conveying the message as highlighted by Ibn Hajar in his book Fath al-Baari, and others.

 

Indeed, Allah informed us in His Book about Moosa (Moses)  may  Allaah  exalt  his  mention to whom Allah spoke, that when the magicians threw their ropes and sticks {And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].} [Quran 20:66]; but this did not affect Moosa  may  Allaah  exalt  his  mention in conveying the message from his Lord.

[16] Al Quran, Surah Taha, Chapter 20: Verse 66; source: https://www.islamweb.net/en/printfatwa.php?id=386323

 

[17] Al Quran, Surah Al-Araf, Chapter 7: Verse 184

Have they not reflected? Their companion is not under the influence of a jinn, he is but a clear warner.

أَوَلَمْ يَتَفَكَّرُوا ۗ مَا بِصَاحِبِهِمْ مِنْ جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُبِينٌ

[18] Al Quran, Surah Al-Hajj, Chapter 22: Verse 52

And We did not send before you, any messenger or prophet,
but when he desired (something) the devil put into his desire (some evil, as he
normally does with human beings). Therefore Allah (first) wipes off that which
the devil puts (into the desires of messengers and prophets and) then Allah
establishes His signs (Divine communication), Allah is Knowing, Wise,

 

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

Summarized Commentary:

The devil normally instigates evil into the desires of human beings. Allah (SWT) first wipes out these evil instigations from the desires of His messengers and then communicates His message. This information is being communicated because the learned may know that His message does not get mixed up with the evil instigations of the devil but remains pure. The evil instigations of the devil become a temptation only for those in whose hearts are diseases like, hypocrisy, polytheism, infidelity etc and whose hearts are hard i.e. they do not absorb the message of Allah (SWT).

 

[19] Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, was asked about seeking a cure from magic (al-nushrah). The Prophet said, “They are among the works of Satan.”

Source: Sunan Abī Dāwūd 3868

Grade: Sahih (authentic) according to Al-Albani

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ النُّشْرَةِ فَقَالَ هُوَ مِنْ عَمَلِ الشَّيْطَانِ

سنن أبي داود كتاب الطب باب في النشرة

المحدث الألباني خلاصة حكم المحدث إسناده صحيح في السلسلة الصحيحة

[20] ‘Imran ibn Husayn reported: The Messenger of Allah, peace and blessings be upon him, said, “He is not one of us who reads omens or has them read for him, or who performs soothsaying or has it performed for him, or who practices magic or has it practiced for him.”

Source: Musnad al-Bazzār 3578

Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani

عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ مِنَّا مَنْ تَطَيَّرَ أَوْ تُطُيِّرَ لَهُ أَوْ تَكَهَّنَ أَوْ تُكُهِّنَ لَهُ أَوْ سَحَرَ أَوْ سُحِرَ لَهُ

مسند البزار

المحدث الألباني خلاصة حكم المحدث صحيح بمجموع طرقه في السلسلة الصحيحة

[21] Ruwayfah ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “O Ruwayfah, perhaps you will live for a long time after me. Tell the people that whoever ties knots in his beard, or hangs a string around his neck, or cleans himself with dung or bones, then Muhammad has disavowed him.”

Source: Sunan Abī Dāwūd 36

Grade: Sahih (authentic) according to Al-Albani

عَنْ رُوَيْفِعِ بْنِ ثَابِتٍ الْأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا رُوَيْفِعُ لَعَلَّ الْحَيَاةَ سَتَطُولُ بِكَ بَعْدِي فَأَخْبِرِ النَّاسَ أَنَّهُ مَنْ عَقَدَ لِحْيَتَهُ أَوْ تَقَلَّدَ وَتَرًا أَوْ اسْتَنْجَى بِرَجِيعِ دَابَّةٍ أَوْ عَظْمٍ فَإِنَّ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْهُ بَرِيءٌ

سنن أبي داود كتاب الطهارة باب ما ينهى عنه أن يستنجى به

المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الجامع

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