Neman tsari daga sharri

Tafsirin Shaikh Abdurrahman as-Sa'di

“Da kuma daga sharrin mai hassada idan ya yi hassada” — Mai hassada shi ne wanda yake son ni’ima ta gushe daga wanda ake yi wa hassada, sai ya yi ƙoƙarin gusar da ita ta duk hanyoyin da zai iya. Saboda haka ana bukatar neman tsarin Allah daga sharrinsa da kuma rusa makircinsa. Mai mugun ido ma yana cikin masu hassada, domin mugun ido ba ya fitowa sai daga mai hassada, mummunar ɗabi’a da gurɓatacciyar zuciya. Wannan sura ta ƙunshi neman tsarin Allah daga kowane irin sharri, gaba ɗaya da kuma na musamman.

Haka kuma ta nuna cewa sihiri yana da hakika, kuma ana jin tsoron cutarwarsa, saboda haka ana neman tsarin Allah daga gare shi da kuma mutanensa.

Ma’ana: “Ka ce,” kana neman tsari: “Ina neman mafaka, ina fakewa, kuma ina neman kariya “ga Ubangijin alfijir” (الفلق), wato Mai tsaga ƙwaya da ƙwayar dabino, kuma Mai fitar da safiya.

Bayan ambaton sharri gaba ɗaya, sai Allah Ya keɓance sharri, Ya ce: “Da kuma daga sharrin duhu idan ya shigo” — wato daga sharrin abubuwan da suke faruwa da dare, sa’ad da duhun ya lulluɓe mutane; a cikinsa kuma miyagun ruhohi da dabbobi masu cutarwa sukan bazu da yawa.

“Daga sharrin abin da Ya halitta” ya ƙunshi dukkan halittun Allah: mutane, aljannu da dabbobi. Saboda haka ana neman tsarin Mahaliccinsu daga sharrin da ke cikinsu.

“Da kuma daga sharrin mata masu tofi a cikin ƙulli” — wato daga sharrin mata masu yin sihiri, waɗanda suke taimakon sihirinsu da tofawa cikin ƙullin da suke ɗaurewa domin sihiri.

Wannan sura ta ƙunshi neman tsarin Ubangijin mutane, Mamallakinsu kuma Abin bautarsu, daga Shaidan wanda shi ne asali da tushen dukkan sharri. Daga cikin fitinarsa da sharrinsa akwai sanya waswasi a cikin ƙirazan mutane: yana kawata musu sharri, yana nuna musu shi a cikin kyakkyawar siffa, yana ƙarfafa nufinsu su aikata shi; alheri kuwa yana munana musu kuma yana raunana musu ƙwarin gwiwar aikata shi, yana kuma nuna musu shi ba bisa siffarsa ta gaskiya ba. A koyaushe haka yake: yana sanya waswasi, sannan yana ja da baya idan bawa ya ambaci Ubangijinsa kuma ya nemi taimako don ya kore shi.

Saboda haka ya kamata mutum ya nemi tsari kuma ya nemi kariya da Ubangijintakar Allah ga dukkan mutane. Dukkan halittu suna ƙarƙashin Ubangijintaka da mulkinsa; babu wata dabba face Shi ne Mai riƙe da makwarkwadarta. Haka kuma mutum ya nemi kariya da allahntakar Allah wadda saboda ita Ya halicce su. Wannan ba zai cika ba sai an tunkuɗe sharrin abokin gabansu wanda yake son ya karkatar da su daga gare ta, ya shiga tsakaninsu da ita, kuma ya sa su zama cikin rundunarsa domin su kasance cikin ‘yan Wutar Sa’ir.

Waswasin na iya fitowa daga aljannu, kuma yana iya fitowa daga mutane. Saboda haka Allah Ya ce: “Daga cikin aljannu da mutane.”

Godiya ta tabbata ga Allah, Ubangijin talikai, tun farko har ƙarshe, a bayyane da a ɓoye. Muna roƙonSa Maɗaukaki Ya cika ni’imarsa, Ya kuma yafe mana zunubanmu waɗanda suka hana mu samun da yawa daga cikin albarkokinsa, da kurakurai da sha’awoyi waɗanda suka kawar da zukatanmu daga yin nazarin ayoyinsa. Muna fata kuma muna sa ran ba zai hana mu alherin da ke gare Shi saboda sharrin da ke gare mu ba. Lalle babu mai yanke ƙauna daga rahamar Allah sai mutane kafirai, kuma babu mai fid da rai daga rahamarsa sai mutane batattu.

Allah Ya yi salati da aminci ga Manzonsa Muhammadu, da iyalansa da sahabbansa baki ɗaya, salati da aminci na har abada, masu ci gaba a kowane lokaci. Godiya ta tabbata ga Allah wanda da ni’imarsa ne ake kammala ayyukan ƙwarai.

An kammala tafsirin Littafin Allah da taimakonsa da kyakkyawar dacewarsa, ta hannun mai tattarawa kuma marubucinsa, Abdur-Rahman bn Nasir bn Abdullah, wanda aka sani da Ibn Sa‘di. Allah Ya gafarta masa, da iyayensa, da dukkan musulmi. An kammala shi a ranar farko ta watan Rabi‘ul-Awwal, shekara ta 1344 bayan hijirar Muhammadu, tsira da amincin Allah su tabbata a gare shi. An kammala, godiya ta tabbata ga Allah.

Tafsirin Imām Ibn Kathir

Tafsirin surorin neman tsari guda biyu (المعوذتين); su ne Madaniyya. Imamu Ahmad ya ce: Affan ya ba mu labari, Hamad bn Salama ya ba mu labari, Asim bn Bahdala ya ba mu labari daga Zur bn Hubaysh, ya ce: Na ce wa Ubayy bn Ka‘b: “Lalle Ibn Mas‘ud ba ya rubuta surorin neman tsari biyu a cikin Mushafinsa.” Sai ya ce: “Ina shaida cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ba ni labarin cewa Jibrilu, aminci ya tabbata a gare shi, ya ce masa: ‘Ka ce: Ina neman tsari ga Ubangijin alfijir.’ Sai na faɗa.

Ya ce: ‘Ka ce: Ina neman tsari ga Ubangijin mutane.’ Sai na faɗa. Don haka mu ma muna faɗin abin da Annabi ya faɗa.” Abu Bakr al-Humaydi ya ruwaito shi a cikin Musnad dinsa daga Sufyan bn Uyayna, wanda ya ce: Abda bn Abi Lubaba da Asim bn Bahdala sun ba mu labari cewa sun ji Zur bn Hubaysh yana cewa: Na tambayi Ubayy bn Ka‘b game da surorin neman tsari biyu, na ce: “Ya Aba al-Mundhir, ɗan’uwanka Ibn Mas‘ud yana gogewa daga Mushafi.”

Sai ya ce: “Na tambayi Manzon Allah, tsira da amincin Allah su tabbata a gare shi, sai ya ce: ‘An ce mini in ce su, sai na faɗa.’ Don haka mu ma muna faɗa kamar yadda Manzon Allah ya faɗa.” Ahmad ya ce: Waki‘ ya ba mu labari, Sufyan ya ba mu labari daga Asim, daga Zur, ya ce: Na tambayi Ibn Mas‘ud game da surorin neman tsari biyu. Ya ce: Na tambayi Annabi, tsira da amincin Allah su tabbata a gare shi, game da su, sai ya ce: “An ce mini in ce su, sai na faɗa muku; ku ma ku faɗa.”

Ubayy ya ce: Annabi, tsira da amincin Allah su tabbata a gare shi, ya faɗa mana, don haka mu ma muna faɗa.

Al-Bukhari ya ce: Ali bn Abdullah ya ba mu labari, Sufyan ya ba mu labari, Abda bn Abi Lubaba ya ba mu labari daga Zur bn Hubaysh — kuma Asim ya ba mu labari daga Zur — ya ce: Na tambayi Ubayy bn Ka‘b, na ce: “Ya Aba al-Mundhir, ɗan’uwanka Ibn Mas‘ud yana cewa kaza da kaza.” Sai ya ce: “Na tambayi Annabi, tsira da amincin Allah su tabbata a gare shi, sai ya ce: ‘An ce mini in ce su, sai na faɗa.’ Don haka mu ma muna faɗa kamar yadda Manzon Allah ya faɗa.” Al-Bukhari da an-Nasa’i ma sun ruwaito shi daga Qutayba, daga Sufyan bn Uyayna, daga Abda da Asim bn Abi al-Najud, daga Zur bn Hubaysh, daga Ubayy bn Ka‘b.

Abu Ya‘la al-Mawsili ya ce: Al-Azraq bn Ali ya ba mu labari, Hassan bn Ibrahim ya ba mu labari, al-Salt bn Bahram ya ba mu labari daga Ibrahim, daga Alqama, ya ce: “Abdullah yana gogewa surorin neman tsari biyu daga Mushafi, yana cewa: An umurci Manzon Allah ne kawai da ya nemi tsari da su, kuma Abdullah bai kasance yana karanta su ba.” Abdullah bn Ahmad ya ruwaito ta hanyar al-A‘mash, daga Abu Ishaq, daga Abdur-Rahman bn Yazid cewa Abdullah yana gogewa surorin neman tsari biyu daga Mushafansa, yana cewa: “Su ba sa cikin Littafin Allah.”

Al-A‘mash ya ce: Asim ya ba mu labari daga Zur bn Hubaysh, daga Ubayy bn Ka‘b: “Mun tambayi Manzon Allah game da su, sai ya ce: ‘An ce mini in ce su, sai na faɗa.’” Wannan sanannen labari ne a wurin da yawa daga cikin masu karatun Alƙur’ani da malaman fikihu: Ibn Mas‘ud bai rubuta surorin neman tsari biyu a Mushafinsa ba. Wataƙila bai ji su daga Annabi, tsira da amincin Allah su tabbata a gare shi, ba, kuma ba su same shi ta hanyar riwaya mai tawaturi ba.

Daga baya kuma mai yiwuwa ya koma ga ra’ayin jama’a, domin sahabbai, Allah Ya yarda da su, sun rubuta su a cikin Mushafai na jagorori, suka aika da su zuwa dukkan yankuna haka. Godiya ta tabbata ga Allah, kuma yabo gare Shi!

Muslim ya ce a cikin Sahih dinsa: Qutayba ya ba mu labari, Jarir ya ba mu labari daga Bayan, daga Qays bn Abi Hazim, daga Uqba bn Amir, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Ba ka ga ayoyin da aka saukar a daren nan ba, waɗanda ba a taɓa ganin irinsu ba: ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane’?” Ahmad, Muslim, al-Tirmidhi da al-Nasa’i ma sun ruwaito shi daga Isma‘il bn Abi Khalid, daga Qays bn Abi Hazim, daga Uqba. Al-Tirmidhi ya ce: Hadisi ne hasan sahih.

Wata hanya: Imamu Ahmad ya ce: Al-Walid bn Muslim ya ba mu labari, Ibn Jabir ya ba mu labari daga al-Qasim Abu Abdur-Rahman, daga Uqba bn Amir, ya ce: Ina jagorantar abin hawa da Manzon Allah, tsira da amincin Allah su tabbata a gare shi, a cikin wata hanya mai wuyar hawa. Sai ya ce mini: “Ya Uqba, ba za ka hau ba?” Na ji tsoron kada hakan ya zama saɓo. Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya sauka, na hau na ɗan lokaci, sannan ya hau.

Sai ya ce: “Ya Uqayb, in koya maka surori biyu mafiya alheri cikin surorin da mutane suka karanta?” Na ce: “I, ya Manzon Allah.” Sai ya karanta mini: “Ka ce: Ina neman tsari ga Ubangijin alfijir” da “Ka ce: Ina neman tsari ga Ubangijin mutane.” Sai aka tayar da salla, Manzon Allah ya gabatar da mutane, ya karanta su biyu.

Daga nan ya wuce ta wurina, ya ce: “Yaya ka same su, ya Uqayb? Ka karanta su duk lokacin da za ka kwanta da kuma duk lokacin da za ka tashi.” Al-Nasa’i ya ruwaito shi daga al-Walid bn Muslim da Abdullah bn al-Mubarak, dukansu daga Ibn Jabir. Abu Dawud da al-Nasa’i ma sun ruwaito shi daga Ibn Wahb, daga Mu‘awiya bn Salih, daga al-Ala’ bn al-Harith, daga al-Qasim bn Abdur-Rahman, daga Uqba.

Wata hanya: Ahmad ya ce: Abu Abdur-Rahman ya ba mu labari, Sa‘id bn Abi Ayyub ya ba mu labari, Yazid bn Abdul-Aziz al-Ru‘ayni da Abu Marhum suka ba ni labari daga Yazid bn Muhammad al-Qurashi, daga Ali bn Rabah, daga Uqba bn Amir, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya umurce ni in karanta surorin neman tsari a bayan kowace salla. Abu Dawud, al-Tirmidhi da al-Nasa’i sun ruwaito shi ta hanyoyi da dama daga Ali bn Abi Rabah. Al-Tirmidhi ya ce: Baƙon hadisi ne.

Wata hanya: Ahmad ya ce: Yahya bn Ishaq ya ba mu labari, Ibn Lahi‘a ya ba mu labari daga Musharrih bn Ha‘an, daga Uqba bn Amir, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce mini: “Ka karanta surorin neman tsari biyu, domin ba za ka karanta wasu surori kamar su ba.” Ahmad ne kaɗai ya ruwaito shi.

Wata hanya: Ahmad ya ce: Haywa bn Shurayh ya ba mu labari, Baqiyya ya ba mu labari, Buhayr bn Sa‘d ya ba mu labari daga Khalid bn Ma‘dan, daga Jubayr bn Nufayr, daga Uqba bn Amir, ya ce: An ba wa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, alfadari mai launin toka mai haske, sai ya hau, Uqba kuma ya kama masa linzamin yana jagorantarsa. Sai Manzon Allah ya ce: “Ka karanta ‘Ka ce: Ina neman tsari ga Ubangijin alfijir.’” Sai ya maimaita masa har ya karanta. Ya gane cewa ban yi farin ciki sosai da ita ba, sai ya ce: “Wataƙila ka raina ta?

Ba ka taɓa tsayawa kana salla da wani abu kamar ita ba.” Al-Nasa’i ya ruwaito shi daga Amr bn Uthman, daga Baqiyya. Al-Nasa’i ma ya ruwaito shi daga al-Thawri, daga Mu‘awiya bn Salih, daga Abdur-Rahman bn Jubayr bn Nufayr, daga mahaifinsa, daga Uqba bn Amir, cewa ya tambayi Manzon Allah game da surorin neman tsari biyu, sai ya ambaci makamancin wannan.

Wata hanya: Al-Nasa’i ya ce: Muhammad bn Abd al-A‘la ya ba mu labari, al-Mu‘tamir ya ba mu labari cewa ya ji al-Nu‘man daga Ziyad Abu al-Asad, daga Uqba bn Amir, cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Mutane ba su nemi tsari da wani abu kamar waɗannan biyun ba: ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane.’”

Wata hanya: Al-Nasa’i ya ce: Qutayba ya ba mu labari, al-Layth ya ba mu labari daga Ibn Ajlan, daga Sa‘id al-Maqburi, daga Uqba bn Amir, ya ce: Ina tafiya tare da Manzon Allah, tsira da amincin Allah su tabbata a gare shi, sai ya ce: “Ya Uqba, ka ce.” Na ce: “Me zan ce?” Ya yi shiru. Sannan ya ce: “Ka ce.”

Na ce: “Me zan ce, ya Manzon Allah?” Ya yi shiru. Sai na ce: “Ya Allah, Ka sake maimaita mini.” Sai ya ce: “Ya Uqba, ka ce.” Na ce: “Me zan ce, ya Manzon Allah?” Sai ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin alfijir.’”

Sai na karanta ta har na kai ƙarshenta, sannan ya ce: “Ka ce.” Na ce: “Me zan ce, ya Manzon Allah?” Ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin mutane.’” Sai na karanta ta har na kai ƙarshenta. A lokacin ne Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Mai roƙo bai roƙi da wani abu kamar waɗannan biyun ba, kuma mai neman tsari bai nemi tsari da wani abu kamar waɗannan biyun ba.”

Wata hanya: Al-Nasa’i ya ce: Muhammad bn Yasar ya ba mu labari, Abdur-Rahman ya ba mu labari, Mu‘awiya ya ba mu labari daga al-Ala’ bn al-Harith, daga Makhul, daga Uqba bn Amir: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya karanta surorin biyu a cikin sallar asuba.

Wata hanya: Al-Nasa’i ya ce: Qutayba ya ba mu labari, al-Layth ya ba mu labari daga Yazid bn Abi Habib, daga Abu Imran Aslam, daga Uqba bn Amir, ya ce: Na bi Manzon Allah, tsira da amincin Allah su tabbata a gare shi, yana kan abin hawansa, na ɗora hannuna a kan ƙafarsa, na ce: “Ka koya mini surar Hud ko surar Yusuf.” Sai ya ce: “Ba za ka karanta wani abu mafi amfani a wurin Allah fiye da ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ ba.”

Wani hadisi: Al-Nasa’i ya ce: Mahmud bn Khalid ya ba mu labari, al-Walid ya ba mu labari, Abu Amr al-Awza‘i ya ba mu labari daga Yahya bn Abi Kathir, daga Muhammad bn Ibrahim bn al-Harith, daga Abu Abdullah, daga Ibn A‘ish al-Juhani, cewa Annabi, tsira da amincin Allah su tabbata a gare shi, ya ce masa: “Ya Ibn A‘ish, in nuna maka — ko in ba ka labari — game da mafificin abin da masu neman tsari suke neman tsari da shi?” Ya ce: “I, ya Manzon Allah.” Ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane’; waɗannan su ne surorin biyu.”

Waɗannan hanyoyi da dama ne daga Uqba, sun kusan zama tawaturi daga gare shi, kuma suna tabbatar da ingancinsu a wurin da yawa daga cikin ƙwararrun malaman hadisi. A baya ma an ambaci riwayar Sudayy bn Ajlan da Farwa bn Mujahid daga gare shi: “Ba in koya muku surori uku waɗanda ba a saukar da irinsu a cikin Attaura, Injila, Zabura ko Furqan ba? Su ne ‘Ka ce: Shi Allah Makaɗaici ne’, ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane.’”

Wani hadisi: Imamu Ahmad ya ce: Isma‘il ya ba mu labari, al-Jurayri ya ba mu labari daga Abu al-Ala’, ya ce: Wani mutum ya ce: Muna tare da Manzon Allah, tsira da amincin Allah su tabbata a gare shi, a tafiya, mutane kuma suna musayar hawa, abinci kuwa ya yi kaɗan. Lokacin saukar Manzon Allah da kuma tawa ya yi, sai ya riske ni ya bugi kafaɗata, ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin alfijir.’” Manzon Allah ya karanta ta, ni kuma na karanta tare da shi. Sannan ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin mutane.’”

Manzon Allah ya karanta ta, ni kuma na karanta tare da shi. Sai ya ce: “Idan ka yi salla, ka karanta su biyun.” A bayyane yake cewa wannan mutumin Uqba bn Amir ne, Allah ne Mafi sani. Al-Nasa’i ya ruwaito shi daga Ya‘qub bn Ibrahim, daga Ibn Ulayya.

Wani hadisi: Al-Nasa’i ya ce: Muhammad bn al-Muthanna ya ba mu labari, Muhammad bn Ja‘far ya ba mu labari daga Abdullah bn Sa‘id, Yazid bn Ruman ya ba ni labari daga Uqba bn Amir, daga Abdullah al-Aslami — wato Ibn Unays — cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ɗora hannunsa a kirjina, sannan ya ce: “Ka ce.” Ban san abin da zan ce ba. Sai ya sake ce mini: “Ka ce.” Na ce: “‘Ka ce: Shi Allah Makaɗaici ne.’”

Sannan ya ce mini: “Ka ce.” Na ce: “‘Ina neman tsari ga Ubangijin alfijir daga sharrin abin da Ya halitta’” har na gama ta. Sannan ya ce mini: “Ka ce.” Na ce: “‘Ka ce: Ina neman tsari ga Ubangijin mutane’” har na gama ta.

Sai Manzon Allah ya ce: “Haka za ka nemi tsari. Masu neman tsari ba su taɓa neman tsari da wani abu kamar waɗannan surorin ba.”

Wani hadisi: Al-Nasa’i ya ce: Amr bn Ali Abu Hafs ya ba mu labari, Badal ya ba mu labari, Shaddad bn Sa‘id Abu Talha ya ba mu labari daga Sa‘id al-Jurayri, Abu Nadra ya ba mu labari daga Jabir bn Abdullah, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce mini: “Ka karanta, ya Jabir.” Na ce: “Me zan karanta, mahaifina da mahaifiyata fansa gare ka?” Ya ce: “Ka karanta: ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane.’” Sai na karanta su, ya ce: “Ka karanta su, domin ba za ka karanta wasu kamar su ba.”

A baya an ambaci hadisin A’isha cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya kasance yana karanta su, yana tofawa cikin tafukansa, sannan yana shafawa da su kansa, fuskarsa da sauran sassan jikinsa na gaba. Malik ya ce: Ibn Shihab ya ruwaito daga Urwa, daga A’isha cewa idan Manzon Allah ya yi rashin lafiya, yana karanta surorin neman tsari biyu a kansa, yana tofawa. Sa’ad da rashin lafiyarsa ta tsananta, ni nake karanta masa su, sannan in shafe shi da hannunsa ina neman albarkarsu.

Al-Bukhari ya ruwaito shi daga Abdullah bn Yusuf; Muslim daga Yahya bn Yahya; Abu Dawud daga al-Qa‘nabi; al-Nasa’i daga Qutayba, da kuma ta hanyar Ibn al-Qasim da Isa bn Yunus; Ibn Majah kuma daga Ma‘n da Bishr bn Umar. Dukkansu takwas sun ruwaito shi daga Malik.

A ƙarshen surar Nun an ambaci hadisin Abu Sa‘id daga Abu Nadra: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya kasance yana neman tsari daga mugun idon aljannu da na mutane. Da aka saukar da surorin neman tsari biyu, sai ya yi amfani da su ya bar sauran. Al-Tirmidhi, al-Nasa’i da Ibn Majah sun ruwaito shi. Al-Tirmidhi ya ce: Hadisi ne hasan.

Ibn Abi Hatim ya ce: Ahmad bn Isam ya ba mu labari, Abu Ahmad al-Zubayri ya ba mu labari, Hassan bn Salih ya ba mu labari daga Abdullah bn Muhammad bn Aqil, daga Jabir, ya ce: “Al-falaq” shi ne safiya. Al-Awfi ya ruwaito daga Ibn Abbas cewa “al-falaq” shi ne safiya. Haka kuma an ruwaito daga Mujahid, Sa‘id bn Jubayr, Abdullah bn Muhammad bn Aqil, al-Hasan, Qatada, Muhammad bn Ka‘b al-Qurazi, Ibn Zayd, Malik daga Zayd bn Aslam, makamancin haka. Al-Qurazi, Ibn Zayd da Ibn Jarir sun ce: Ma’anarsa kamar maganar Allah ce: “Mai fitar da safiya.”

Ali bn Abi Talha ya ruwaito daga Ibn Abbas cewa “al-falaq” shi ne halitta. Haka kuma al-Dahhak ya ce: Allah Ya umurci Annabinsa ya nemi tsari daga dukkan halitta. Ka‘b al-Ahbar ya ce: “Al-falaq” wani gida ne a Jahannama; idan aka buɗe shi, dukkan mutanen Wuta za su yi kururuwa saboda tsananin zafinsa. Ibn Abi Hatim ya ruwaito wannan.

Sannan ya ce: Mahaifina ya ba mu labari, Suhayl bn Uthman ya ba mu labari daga wani mutum da ya ambaci sunansa, daga al-Suddi, daga Zayd bn Ali, daga kakanninsa, cewa sun ce: “Al-falaq” rami ne a ƙasan Jahannama, yana da murfi; idan aka cire shi, wuta za ta fito daga cikinsa, Jahannama kuma za ta yi kururuwa saboda tsananin zafin abin da yake fitowa. Haka kuma an ruwaito daga Amr bn Abasa, al-Suddi da wasu. An ruwaito game da wannan wani hadisi marfu‘i mai munkari.

Ibn Jarir ya ce: Ishaq bn Wahb al-Wasiti ya ba ni labari, Mas‘ud bn Musa bn Mishkan al-Wasiti ya ba mu labari, Nasr bn Khuzayma al-Khurasani ya ba mu labari daga Shu‘ayb bn Safwan, daga Muhammad bn Ka‘b al-Qurazi, daga Abu Hurayra, daga Annabi, tsira da amincin Allah su tabbata a gare shi, wanda ya ce: “‘Al-falaq’ rami ne a Jahannama da aka rufe.” Isnadinsa baƙon abu ne, kuma ba ingantacce ba ne a matsayin hadisi marfu‘i. Abu Abdur-Rahman al-Hubuli ya ce: “Al-falaq” yana daga cikin sunayen Jahannama. Ibn Jarir ya ce: Maganar da ta fi daidai ita ce ta farko: al-falaq ma’anarsa safiyar da take tsaga duhu.

Wannan shi ne ra’ayi sahihi, kuma shi ne zaɓin al-Bukhari, Allah Ya yi masa rahama, a cikin Sahih dinsa.

“Da kuma daga sharrin duhu idan ya shigo.” Mujahid ya ce: Duhun da ya shigo shi ne dare lokacin faɗuwar rana. Al-Bukhari ya kawo wannan daga gare shi; Ibn Abi Najih ma ya ruwaito shi daga gare shi. Haka kuma Ibn Abbas, Muhammad bn Ka‘b al-Qurazi, al-Dahhak, Khusayf, al-Hasan da Qatada sun ce: Daren ne idan ya shigo da duhunsa.

Al-Zuhri ya ce: “Daga sharrin duhu idan ya shigo” yana nufin rana idan ta faɗi. Atiyya da Qatada sun ce: Shigowar dare yana nufin lokacin da ya gushe. Abu al-Muhazzim ya ruwaito daga Abu Hurayra cewa “daga sharrin duhu idan ya shigo” yana nufin tauraro. Ibn Zayd ya ce: Larabawa suna kiran faɗuwar Tauraron Thurayya “al-ghasiq”; ana cewa cututtuka da annoba sukan ƙaru idan ya faɗi, su ragu idan ya bayyana.

Ibn Jarir ya ce: Waɗannan suna da wani dalili daga riwaya. Nasr bn Ali ya ba ni labari, Bakkar bn Abdullah — ɗan’uwan mahaifin Hammam — ya ba ni labari, Muhammad bn Abdul-Aziz bn Umar bn Abdur-Rahman bn Awf ya ba mu labari daga mahaifinsa, daga Abu Salama, daga Abu Hurayra, daga Annabi, tsira da amincin Allah su tabbata a gare shi, cewa: “Daga sharrin duhu idan ya shigo” yana nufin tauraron da ya faɗi. Na ce: Wannan hadisi ba ingantacce ba ne a matsayin magana daga Annabi, tsira da amincin Allah su tabbata a gare shi. Ibn Jarir ya ce wasu kuma sun ce shi ne wata.

Dalilin masu wannan ra’ayi shi ne abin da Imamu Ahmad ya ruwaito: Abu Dawud al-Hafari ya ba mu labari daga Ibn Abi Dhi’b, daga al-Harith, daga Abu Salama, ya ce: A’isha, Allah Ya yarda da ita, ta ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya kama hannuna, ya nuna mini wata lokacin da yake fitowa, sannan ya ce: “Ki nemi tsarin Allah daga sharrin wannan duhun idan ya shigo.” Al-Tirmidhi da al-Nasa’i ma sun ruwaito shi a cikin littattafan tafsiri na Sunan dinsu, daga Muhammad bn Abdur-Rahman bn Abi Dhi’b, daga baffansa al-Harith bn Abdur-Rahman. Al-Tirmidhi ya ce: Hadisi ne hasan sahih.

Lafazinsa kuwa: “Ki nemi tsarin Allah daga sharrin wannan, domin wannan shi ne duhun idan ya shigo.” Lafazin al-Nasa’i: “Ki nemi tsarin Allah daga sharrin wannan; wannan shi ne duhun idan ya shigo.” Masu ra’ayin farko — cewa shi ne dare idan ya shigo — sun ce wannan ba ya saɓa wa ra’ayinmu, domin wata alamar dare ce, kuma ikonsa ba ya bayyana sai a cikinsa. Haka nan taurari ba sa haskakawa sai da dare.

Don haka ma’anar tana komawa ga abin da muka ce. Allah ne Mafi sani.

Game da “Da kuma daga sharrin mata masu tofi a cikin ƙulli,” Mujahid, Ikrima, al-Hasan, Qatada da al-Dahhak sun ce ana nufin mata masu sihiri. Mujahid ya ce: Idan suka yi addu’ar sihiri, suna tofi cikin ƙullin. Ibn Jarir ya ce: Ibn Abd al-A‘la ya ba mu labari, Ibn Thawr ya ba mu labari daga Ma‘mar, daga Ibn Tawus, daga mahaifinsa, wanda ya ce: “Babu wani abu da ya fi kusa da shirka kamar addu’ar sihiri ga maciji da mahaukata.” A wani hadisi kuma, Jibrilu ya zo wa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Ya Muhammad, kana fama da ciwo?”

Ya ce: “I.” Sai ya ce: “Da sunan Allah, ina yi maka ruqya daga dukkan cutarwar da take damunka, da sharrin kowane mai hassada da mugun ido. Allah Ya warkar da kai.” Wataƙila wannan yana da alaƙa da rashin lafiyarsa, aminci ya tabbata a gare shi, a lokacin da aka yi masa sihiri.

Daga baya Allah Ya warkar da shi, Ya mayar da makircin masu sihiri da masu hassada Yahudawa a kansu, Ya mai da halakarsu cikin dabararsu, Ya kunyata su. Duk da haka Manzon Allah bai zargi mutumin Yahudawan ko da sau ɗaya ba, sai dai Allah Ya isar masa, Ya warkar da shi, Ya ba shi lafiya.

Imamu Ahmad ya ce: Abu Mu‘awiya ya ba mu labari, al-A‘mash ya ba mu labari daga Yazid bn Hayyan, daga Zayd bn Arqam, ya ce: Wani mutum daga cikin Yahudawa ya yi wa Annabi, tsira da amincin Allah su tabbata a gare shi, sihiri, sai ya yi ta fama da ciwo na kwanaki. Ya ce: Jibrilu ya zo masa ya ce: “Wani mutum daga Yahudawa ya yi maka sihiri, ya ɗaure maka ƙulli a cikin wata rijiya kaza da kaza. Aika a je a ɗauko ta.” Sai Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya aika aka tono ta aka kawo masa, ya warware ƙullin.

Sai Manzon Allah ya tashi kamar wanda aka warware daga ɗauri. Bai taɓa ambaton wannan ga Bayahuden ba, kuma bai taɓa nuna masa a fuskarsa ba har ya rasu. Al-Nasa’i ma ya ruwaito shi daga Hannad, daga Abu Mu‘awiya Muhammad bn Hazim al-Darir.

Al-Bukhari ya ce a cikin “Littafin Magani” na Sahih dinsa: Abdullah bn Muhammad ya ba mu labari cewa ya ji Sufyan bn Uyayna yana cewa: Ibn Jurayj ne farkon wanda ya ba mu wannan labari. Ya ce: Iyalan Urwa sun ba ni labari daga Urwa. Sai na tambayi Hisham game da shi, ya ba mu labari daga mahaifinsa, daga A’isha, ta ce: An yi wa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, sihiri, har ya riƙa tunanin yana saduwa da matansa alhali bai sadu da su ba. Sufyan ya ce: “Wannan ne mafi tsanani irin sihiri idan haka ta faru.”

Sai Manzon Allah ya ce: “Ya A’isha, kin san cewa Allah Ya ba ni amsar abin da na roƙe Shi a kai? Wasu mutum biyu sun zo mini; ɗayansu ya zauna a gefen kaina, ɗayan kuma a ƙafafuna. Wanda yake kusa da kaina ya ce wa ɗayan: ‘Me ya same shi?’ Ya ce: ‘An yi masa sihiri.’

Ya ce: ‘Wa ya yi masa?’ Ya ce: ‘Labid bn al-A‘sam, wani mutum daga Banu Zurayq, wanda yake ƙawancen Yahudawa, munafiki ne.’ Ya ce: ‘Da me ya yi?’ Ya ce: ‘Da tsefe da gashin da aka cire daga tsefe.’ Ya ce: ‘Ina yake?’ Ya ce: ‘A cikin fatar ɗan itacen dabino na namiji, a ƙarƙashin wani dutse mai fitowa a ƙasan rijiyar Dharwan.’”

A’isha ta ce: Sai ya je rijiyar ya fitar da abin. Ya ce: “Wannan ita ce rijiyar da aka nuna mini. Ruwanta kamar ruwan da aka jika henna ne, dabinunta kuma kamar kawunan shaidanu.” Ya ce: Sai aka fitar da abin. Na ce: “Ba za ka warware shi ba?” — wato, ba za ka nemi waraka ba? — Sai ya ce: “Allah Ya warkar da ni, kuma ba na son in tayar da sharri a kan wani daga cikin mutane.”

An kuma ruwaito shi ta hanyar Isa bn Yunus, Abu Damra Anas bn Iyad, Abu Usama da Yahya al-Qattan. A cikin riwayar akwai: “Sai ya riƙa ganin kamar ya aikata wani abu alhali bai aikata shi ba.” A wata riwayar kuma: “Ya umurci a binne rijiyar.” An kuma ambaci cewa Ibn Abi al-Zinad da al-Layth bn Sa‘d sun ruwaito shi daga Hisham.

Muslim ya ruwaito shi daga Abu Usama Hammad bn Usama da Abdullah bn Numayr. Ahmad ya ruwaito shi daga Affan, daga Wuhayb, daga Hisham. Imamu Ahmad ya kuma ruwaito shi daga Ibrahim bn Khalid, daga Rabbah, daga Ma‘mar, daga Hisham, daga mahaifinsa, daga A’isha, ta ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya yi watanni shida yana ganin yana saduwa da matansa alhali ba ya saduwa da su. Sai mala’iku biyu suka zo gare shi; ɗayansu ya zauna a gefen kansa, ɗayan kuma a ƙafafunsa.

Ɗayansu ya ce wa ɗayan: “Me ya same shi?” Ya ce: “An yi masa sihiri.” Ya ce: “Wa ya yi masa?” Ya ce: “Labid bn al-A‘sam,” sannan ya ambaci cikakken hadisin.

Malam mai tafsiri al-Tha‘labi ya ce a cikin tafsirinsa: Ibn Abbas da A’isha, Allah Ya yarda da su, sun ce: Wani yaro Bayahude ne yake yi wa Manzon Allah hidima. Yahudawa suka kusance shi, suka ci gaba da lallashinsa har ya ɗauko gashin kan Annabi da wasu haƙoran tsefensa, ya ba Yahudawa, suka yi masa sihiri da su. Wani mutum daga cikinsu mai suna Ibn al-A‘sam ne ya gudanar da wannan, sannan ya ɓoye kayan a cikin wata rijiya ta Banu Zurayq mai suna Dharwan.

Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya yi rashin lafiya, gashin kansa ya zube, kuma ya yi watanni shida yana ganin kamar yana saduwa da matansa alhali ba ya saduwa da su, yana ƙara raunana ba tare da ya san abin da ya same shi ba. Yana barci sai mala’iku biyu suka zo masa, ɗayansu ya zauna a gefen kansa, ɗayan kuma a ƙafafunsa. Wanda yake ƙafafunsa ya ce wa wanda yake kansa: “Me ya same shi?” Ya ce: “An yi masa sihiri.”

Ya ce: “Mene ne sihirin?” Ya ce: “Sihiri ne.” Ya ce: “Wa ya yi masa?” Ya ce: “Labid bn al-A‘sam Bayahude.” Ya ce: “Da me aka yi masa?” Ya ce: “Da tsefe da gashin da ya makale a cikinsa.” Ya ce: “Ina yake?” Ya ce: “A cikin fatar ɗan itacen dabino, a ƙarƙashin wani dutse mai fitowa a ƙasan rijiyar Dharwan.”

Fatar ɗan itacen dabino ita ce murfinsa; dutse mai fitowa kuwa dutse ne a ƙasan rijiyar wanda mai ɗebo ruwa yake taka wa. Manzon Allah ya farka a firgice ya ce: “Ya A’isha, kin sani kuwa Allah Ya sanar da ni abin da ke damuna?” Sannan ya aika Ali, al-Zubayr da Ammar bn Yasir. Suka zubar da ruwan rijiyar, ya zama kamar ruwan henna da aka jika; suka ɗaga dutsen, suka fitar da fatar dabinon.

A cikinta akwai gashin kansa da haƙoran tsefensa; akwai kuma igiya mai ƙulli goma sha biyu, an caka allura a cikin kowace ƙulli. Allah Maɗaukaki Ya saukar da surorin biyu. Duk lokacin da Annabi ya karanta aya, ƙulli ɗaya tana warwarewa. Da ƙullin ƙarshe ta warware, Manzon Allah ya ji sauƙi, ya tashi kamar wanda aka warware daga ɗauri.

Jibrilu, aminci ya tabbata a gare shi, yana cewa: “Da sunan Allah, ina yi maka ruqya daga duk abin da yake cutar da kai, daga mai hassada da mugun ido; Allah Ya warkar da kai.” Sai suka ce: “Ya Manzon Allah, ba za mu kama wannan mugun mutum mu kashe shi ba?” Manzon Allah ya ce: “Allah Ya warkar da ni; ba na son in tayar da sharri a kan mutane.” Al-Tha‘labi ya kawo wannan ba tare da isnadi ba.

A cikinsa akwai abubuwan ban mamaki, kuma wasu sassa suna da rauni mai tsanani; wasu sassan kuma suna da shaidu daga abin da aka ambata a baya. Allah ne Mafi sani.

“Daga sharrin abin da Ya halitta” yana nufin: daga sharrin dukkan halittu. Thabit al-Bunani da al-Hasan al-Basri sun ce: Jahannama, Iblis da zuriyarsa suna cikin abin da Ya halitta.

Game da “Da kuma daga sharrin mata masu tofi a cikin ƙulli,” Mujahid, Ikrima, al-Hasan, Qatada da al-Dahhak sun ce ana nufin mata masu sihiri; Mujahid ya ce: su ne idan suka yi addu’ar sihiri, suna tofawa a cikin ƙullin. Ibn Jarir ya ce: Ibn Abd al-A‘la ya ba mu labari, Ibn Thawr ya ba mu labari daga Ma‘mar, daga Ibn Tawus, daga mahaifinsa, wanda ya ce: “Babu wani abu da ya fi kusa da shirka kamar addu’ar sihiri ga maciji da mahaukata.” A wani hadisi kuma Jibrilu ya zo wa Manzon Allah ya ce: “Ya Muhammad, kana fama da ciwo?” Ya ce: “I.”

Sai Jibrilu ya ce: “Da sunan Allah, ina yi maka ruqya daga dukkan cutarwar da take damunka, da sharrin kowane mai hassada da mugun ido. Allah Ya warkar da kai.” Wataƙila wannan ya faru a lokacin da aka yi wa Annabi sihiri. Daga baya Allah Ya warkar da shi, Ya mai da makircin masu sihiri da masu hassada Yahudawa a kansu, Ya sa shirinsu ya zama sanadin halakarsu, Ya kunyata su.

Duk da haka Manzon Allah bai taɓa zargin Bayahuden ba, sai dai Allah Ya isar masa, Ya warkar da shi, Ya ba shi lafiya.

Ahmad ya ce: Abu Mu‘awiya ya ba mu labari, al-A‘mash ya ba mu labari daga Yazid bn Hayyan, daga Zayd bn Arqam, ya ce: Wani Bayahude ya yi wa Annabi sihiri, sai ya yi fama da rashin lafiya na kwanaki. Jibrilu ya zo masa ya ce: “Wani Bayahude ya yi maka sihiri, ya ɗaure maka ƙulli a cikin wata rijiya kaza da kaza. Aika a je a ɗauko ta.” Manzon Allah ya aika aka tono ta, aka kawo masa, ya warware ƙullin.

Sai ya tashi kamar wanda aka warware daga ɗauri. Bai ambaci wannan ga Bayahuden ba, kuma bai nuna masa alamar fushi a fuskarsa ba har ya rasu. Al-Nasa’i ya ruwaito shi daga Hannad, daga Abu Mu‘awiya Muhammad bn Hazim al-Darir.

Al-Bukhari ya ce a cikin “Littafin Magani” na Sahih dinsa: Abdullah bn Muhammad ya ba mu labari, ya ce ya ji Sufyan bn Uyayna yana cewa: Ibn Jurayj ne farkon wanda ya ba mu labarin. Ya ce: Iyalan Urwa sun ba ni labari daga Urwa. Na tambayi Hisham game da shi, sai ya ba mu labari daga mahaifinsa, daga A’isha, ta ce: An yi wa Manzon Allah sihiri, har yana zaton yana saduwa da matansa alhali ba ya saduwa da su. Sufyan ya ce: Wannan shi ne mafi tsanani irin sihiri idan ya kai haka.

Manzon Allah ya ce: “Ya A’isha, kin san cewa Allah Ya ba ni amsar abin da na roƙe Shi a kai? Mutum biyu sun zo mini; ɗayansu ya zauna a gefen kaina, ɗayan kuma a ƙafafuna. Wanda yake gefen kaina ya ce wa ɗayan: ‘Me ya same shi?’ Ya ce: ‘An yi masa sihiri.’

Ya ce: ‘Wa ya yi masa?’ Ya ce: ‘Labid bn al-A‘sam, wani mutum daga Banu Zurayq, wanda yake ƙawancen Yahudawa, kuma munafiki ne.’ Ya ce: ‘Da me?’ Ya ce: ‘Da tsefe da gashin da aka cire daga tsefe.’ Ya ce: ‘Ina yake?’ Ya ce: ‘A cikin fatar ɗan itacen dabino na namiji, ƙarƙashin wani dutse mai fitowa a ƙasan rijiyar Dharwan.’”

A’isha ta ce: Sai ya je rijiyar ya fitar da abin. Ya ce: “Wannan ita ce rijiyar da aka nuna mini; ruwanta kamar ruwan henna da aka jika ne, dabinunta kuma kamar kawunan shaidanu.” Sai aka fitar da abin. Na ce: “Ba za ka nemi waraka ba?”

Ya ce: “Allah Ya warkar da ni, kuma ba na son in tayar da sharri a kan wani daga cikin mutane.” An ruwaito wannan ta hanyar Isa bn Yunus, Abu Damra Anas bn Iyad, Abu Usama da Yahya al-Qattan. A ciki akwai: “Ta ce: Har ya riƙa zato ya aikata wani abu alhali bai aikata shi ba.” A wata riwayar: “Ya umurci a binne rijiyar.”

An ce Ibn Abi al-Zinad da al-Layth bn Sa‘d ma sun ruwaito shi daga Hisham. Muslim ya ruwaito shi daga Abu Usama Hammad bn Usama da Abdullah bn Numayr. Ahmad ya ruwaito shi daga Affan, daga Wuhayb, daga Hisham. Ahmad ya kuma ruwaito shi daga Ibrahim bn Khalid, daga Rabbah, daga Ma‘mar, daga Hisham, daga mahaifinsa, daga A’isha, ta ce: Manzon Allah ya yi watanni shida yana ganin kamar yana saduwa da matansa alhali ba ya saduwa da su.

Mala’iku biyu suka zo masa, ɗayansu ya zauna a gefen kansa, ɗayan kuma a ƙafafunsa. Ɗayansu ya ce wa ɗayan: “Me ya same shi?” Ya ce: “An yi masa sihiri.” Ya ce: “Wa ya yi masa?” Ya ce: “Labid bn al-A‘sam,” sannan ya ambaci cikakken hadisin.

Malam mai tafsiri al-Tha‘labi ya ce: Ibn Abbas da A’isha, Allah Ya yarda da su, sun ce: Wani yaro Bayahude ne yake yi wa Manzon Allah hidima. Yahudawa suka ci gaba da lallashinsa har ya ɗauko gashin kan Annabi da wasu haƙoran tsefensa, ya ba su, suka yi masa sihiri da su. Labid bn al-A‘sam, wani Bayahude ne, ya gudanar da wannan, sannan ya ɓoye kayan a cikin wata rijiya ta Banu Zurayq mai suna Dharwan. Manzon Allah ya yi rashin lafiya, gashin kansa ya zube, kuma ya yi watanni shida yana ganin kamar yana saduwa da matansa alhali ba ya saduwa da su; yana raunana ba tare da sanin abin da ya same shi ba.

Yana barci sai mala’iku biyu suka zo masa; ɗayansu ya zauna a gefen kansa, ɗayan kuma a ƙafafunsa. Wanda yake ƙafafunsa ya ce wa wanda yake kansa: “Me ya same shi?” Ya ce: “An yi masa sihiri.” Ya ce: “Mene ne sihirin?” Ya ce: “Sihiri ne.”

Ya ce: “Wa ya yi masa?” Ya ce: “Labid bn al-A‘sam Bayahude.” Ya ce: “Da me aka yi masa?” Ya ce: “Da tsefe da gashin da ya makale a ciki.” Ya ce: “Ina yake?” Ya ce: “A cikin fatar ɗan itacen dabino, ƙarƙashin dutse mai fitowa a ƙasan rijiyar Dharwan.”

Fatar ɗan itacen dabino ita ce murfinsa; dutse mai fitowa kuwa dutse ne a ƙasan rijiyar wanda mai ɗebo ruwa yake taka wa. Manzon Allah ya farka a firgice, ya ce: “Ya A’isha, kin sani kuwa Allah Ya sanar da ni abin da ke damuna?” Sannan ya aika Ali, al-Zubayr da Ammar bn Yasir. Suka zubar da ruwan rijiyar, ya zama kamar ruwan henna da aka jika; suka ɗaga dutsen, suka fitar da fatar dabinon.

A cikinta akwai gashin kansa da haƙoran tsefensa, da kuma igiya mai ƙulli goma sha biyu, an caka allura a cikin kowace ƙulli. Allah Maɗaukaki Ya saukar da surorin biyu. Duk lokacin da ya karanta aya, ƙulli ɗaya tana warwarewa. Da ƙullin ƙarshe ta warware, Manzon Allah ya ji sauƙi, ya tashi kamar wanda aka warware daga ɗauri.

Jibrilu yana cewa: “Da sunan Allah, ina yi maka ruqya daga duk abin da yake cutar da kai, daga mai hassada da mugun ido; Allah Ya warkar da kai.” Sai suka ce: “Ya Manzon Allah, ba za mu kama wannan mugun mutum mu kashe shi ba?” Manzon Allah ya ce: “Allah Ya warkar da ni, kuma ba na son in tayar da sharri a kan mutane.” Al-Tha‘labi ya kawo wannan ba tare da isnadi ba; akwai abubuwan ban mamaki a cikinsa, kuma wasu sassa suna da rauni mai tsanani.

Wasu sassan kuma suna da shaidu daga abin da aka ambata a baya. Allah ne Mafi sani.

Sa‘id bn Jubayr ya ruwaito daga Ibn Abbas game da “Mai sanya waswasi, mai ja da baya,” cewa: Shaidan yana durƙushe a kan zuciyar ɗan Adam. Idan ya shagaltu kuma ya gafala, Shaidan yana sanya masa waswasi; idan ya ambaci Allah, Shaidan yana ja da baya. Haka kuma Mujahid da Qatada suka ce. Al-Mu‘tamir bn Sulayman ya ruwaito daga mahaifinsa: An gaya mini cewa Shaidan, ko mai sanya waswasi, yana hura waswasi a cikin zuciyar ɗan Adam a lokacin baƙin ciki da farin ciki.

Idan ya ambaci Allah, Shaidan yana ja da baya. Al-Awfi ya ruwaito daga Ibn Abbas game da “mai sanya waswasi,” ya ce: Shi ne Shaidan; yana umarni, idan aka yi masa biyayya kuma ya kai ga abin da yake so, sai ya ja da baya.

Waɗannan siffofi uku ne daga cikin siffofin Ubangiji Maɗaukaki: Ubangijintaka, mulki da allahntaka. Shi ne Ubangijin komai, Mamallakinsa kuma Abin bautarsa. Dukkan abubuwa halittunsa ne, mallakinsa ne kuma bayinsa ne. Saboda haka Ya umurci mai neman tsari da ya nemi tsarin Mai sifantuwa da waɗannan siffofi, daga sharrin mai sanya waswasi, mai ja da baya; shi ne Shaidan da aka wakilta ga mutum.

Babu wani daga cikin ’ya’yan Adam face yana da abokin tafiya daga aljannu, wanda yake kawata masa alfasha, kuma ba ya barin wani ƙoƙari wajen lalata shi. Wanda Allah Ya tsare ne kaɗai yake tsira. Ya tabbata a cikin Sahih cewa: “Babu wani daga cikinku face an wakilta masa wani abokin tafiya daga aljannu.” Suka ce: “Kai ma, ya Manzon Allah?”

Ya ce: “Ni ma, sai dai Allah Ya taimake ni a kansa, sai ya musulunta, don haka ba ya umartata sai da alheri.” A Sahih ya tabbata daga Anas game da ziyarar Safiyya ga Annabi, tsira da amincin Allah su tabbata a gare shi, a lokacin i‘tikafi, da yadda ya fita da ita da dare domin ya mayar da ita gidanta. Wasu mutum biyu daga Ansar suka haɗu da shi. Da suka ga Manzon Allah suka yi sauri.

Sai Manzon Allah ya ce: “Ku tsaya a hankali; Safiyya ‘yar Huyayy ce.” Suka ce: “Tsarki ya tabbata ga Allah, ya Manzon Allah!” Sai ya ce: “Lalle Shaidan yana ratsa ɗan Adam kamar yadda jini yake ratsa shi, kuma na ji tsoron kada ya jefa wani abu — ko sharri — a cikin zukatanku.”

Al-Hafiz Abu Ya‘la al-Mawsili ya ce: Muhammad bn Bahr ya ba mu labari, Adi bn Abi Amara ya ba mu labari, Ziyad al-Numayri ya ba mu labari daga Anas bn Malik, ya ce: Manzon Allah ya ce: “Lalle Shaidan yana ɗora bakin fuskarsa a kan zuciyar ɗan Adam. Idan ya ambaci Allah, Shaidan yana ja da baya; idan ya manta, sai ya haɗiye zuciyarsa. Wannan shi ne mai sanya waswasi, mai ja da baya.” Hadisi ne baƙon abu.

Imamu Ahmad ya ce: Muhammad bn Ja‘far ya ba mu labari, Shu‘ba ya ba mu labari daga Asim, ya ce: Na ji Abu Tamima yana ba da labari daga mutumin da yake bayan Manzon Allah a kan abin hawa, ya ce: Jakin Annabi ya yi tuntuɓe, sai na ce: “Shaidan ya halaka.” Annabi ya ce: “Kada ka ce: ‘Shaidan ya halaka,’ domin idan ka faɗi haka, zai yi girman kai ya ce: ‘Da ƙarfina na kayar da shi.’ Amma idan ka ce: ‘Da sunan Allah,’ zai ƙanƙance har ya zama kamar ƙuda.” Ahmad ne kaɗai ya ruwaito shi; isnadinsa mai kyau ne kuma ƙarfaffe.

A ciki akwai hujjar cewa idan aka ambaci Allah a cikin zuciya, Shaidan yana ƙanƙancewa kuma a rinjaye shi; idan ba a ambaci Allah ba, sai ya yi girman kai ya rinjaya.

Imamu Ahmad ya ce: Abu Bakr al-Hanafi ya ba mu labari, al-Dahhak bn Uthman ya ba mu labari daga Sa‘id al-Maqburi, daga Abu Hurayra, ya ce: Manzon Allah ya ce: “Idan ɗayanku yana cikin masallaci, Shaidan zai zo masa, ya manne masa kamar yadda mutum yake manne wa dabbar hawansa. Idan ya yi masa biyayya, sai ya ɗaure shi — ko ya sa masa linzami.” Abu Hurayra ya ce: “Kuna ganin haka. Wanda aka ɗaure za ku ga yana karkata, ba ya ambaton Allah; wanda aka sa masa linzami kuwa yana buɗe bakinsa, shi ma ba ya ambaton Allah Maɗaukaki.” Ahmad ne kaɗai ya ruwaito shi.

Shin wannan ya keɓanta ga ’ya’yan Adam ne, kamar yadda zahiri ya nuna, ko kuwa ya haɗa ’ya’yan Adam da aljannu? Akwai ra’ayoyi biyu. A wannan fassara, aljannu sun shiga cikin lafazin “mutane” saboda rinjayar lafazin. Ibn Jarir ya ce: An taɓa amfani da kalmar “maza” game da aljannu, don haka ba abin mamaki ba ne a yi amfani da kalmar “mutane” game da su.

Sannan Allah Ya bayyana su da cewa: “Daga cikin aljannu da mutane.” Wannan yana ƙarfafa ra’ayi na biyu. An kuma ce “daga cikin aljannu da mutane” bayani ne game da waɗanda suke sanya waswasi a cikin ƙirazan mutane, wato shaidanu daga cikin mutane da aljannu, kamar yadda Allah Maɗaukaki Ya ce: “Kuma haka Muka sanya wa kowane Annabi maƙiya, shaidanu daga cikin mutane da aljannu; sashensu yana yin wahayi ga sashe da zantuttuka na ƙawatawa domin ruɗarwa.” (Al-An‘am: 112).

Kamar yadda Imamu Ahmad ya ce: Waki‘ ya ba mu labari, al-Mas‘udi ya ba mu labari, Abu Umar al-Dimashqi ya ba mu labari, Ubayd bn al-Khashkhash ya ba mu labari daga Abu Dharr, ya ce: Na zo wurin Manzon Allah yana cikin masallaci, na zauna. Ya ce: “Ya Aba Dharr, ka yi salla?” Na ce: “A’a.” Ya ce: “Tashi ka yi salla.”

Sai na tashi na yi salla, sannan na zauna. Ya ce: “Ya Aba Dharr, ka nemi tsarin Allah daga sharrin shaidanun mutane da aljannu.” Na ce: “Ya Manzon Allah, shin mutane ma suna da shaidanu?” Ya ce: “I.” Na ce: “Ya Manzon Allah, yaya batun salla?”

Ya ce: “Ita ce mafi alherin abin da aka shimfiɗa. Wanda ya so ya yi kaɗan, wanda ya so ya yi da yawa.” Na ce: “Ya Manzon Allah, yaya batun azumi?” Ya ce: “Wajibi ne mai isarwa, kuma a wurin Allah akwai ƙarin lada.” Na ce: “Ya Manzon Allah, yaya batun sadaka?”

Ya ce: “Ladanta ninki-ninki ne.” Na ce: “Ya Manzon Allah, wace ce mafi alheri?” Ya ce: “Ƙoƙarin mai ƙaramin hali, ko ya ba wa matalauci a ɓoye.” Na ce: “Ya Manzon Allah, wane Annabi ne na farko?” Ya ce: “Adam.” Na ce: “Ya Annabi ne?”

Ya ce: “I, Annabi ne da Allah Ya yi masa magana.” Na ce: “Manzanni nawa ne?” Ya ce: “Uku da ɗari da wasu goma sha ɗaya, jama’a masu yawa.” A wani lafazi ya ce: “Goma sha biyar.” Na ce: “Ya Manzon Allah, wace aya ce ta fi girma cikin abin da aka saukar maka?”

Ya ce: “Ayatul-Kursiyyu: ‘Allah, babu abin bautawa da gaskiya sai Shi, Rayayye, Mai tsayuwa da komai.’” Al-Nasa’i ya ruwaito shi daga Abu Umar al-Dimashqi. Abu Hatim bn Hibban ma ya kawo wannan hadisi a tsawo mai yawa a cikin Sahih dinsa, ta wata hanya da lafazi dabam. Allah ne Mafi sani.

Imamu Ahmad ya ce: Waki‘ ya ba mu labari daga Sufyan, daga Mansur, daga Dharr bn Abdullah al-Hamdani, daga Abdullah bn Shaddad, daga Ibn Abbas, ya ce: Wani mutum ya zo wurin Annabi, tsira da amincin Allah su tabbata a gare shi, ya ce: “Ya Manzon Allah, wani abu yana zuwa mini a raina; da a jefa ni daga sama ya fi mini sauƙi a kan in furta shi.” Sai Annabi ya ce: “Allahu Akbar, Allahu Akbar! Godiya ta tabbata ga Allah wanda Ya mayar da makircinsa zuwa waswasi.” Abu Dawud da al-Nasa’i sun ruwaito shi daga Mansur; al-Nasa’i ya ƙara da al-A‘mash. Dukkansu sun ruwaito shi daga Dharr.

A nan ya ƙare tafsirin, godiya da falala sun tabbata ga Allah. Godiya ta tabbata ga Allah, Ubangijin talikai. Allah Ya yi salati ga shugabanmu Muhammadu, da iyalansa da sahabbansa baki ɗaya, kuma Allah Ya yarda da dukkan sahabbai. Allah Ya isar mana, kuma Shi ne mafificin wakili.

An kammala shi a ranar goma ga Jumada al-Ula, shekara ta 1285. Godiya ta tabbata ga Allah Shi kaɗai.

Tafsirin al-Baghawi

“Da kuma daga sharrin duhu idan ya shigo.” Abu al-Hasan al-Sarakhsi ya ba mu labari, Zahir bn Ahmad ya ba mu labari, Ja‘far bn Muhammad al-Mughlis ya ba mu labari, Harun bn Ishaq al-Hamdani ya ba mu labari, Waki‘ ya ba mu labari daga Ibn Abi Dhi’b, daga baffansa al-Harith bn Abdur-Rahman, daga Abu Salama, daga A’isha, ta ce: “Annabi, tsira da amincin Allah su tabbata a gare shi, ya kama hannuna, ya dubi wata, sannan ya ce: ‘Ya A’isha, ki nemi tsarin Allah daga sharrin duhu idan ya shigo. Wannan shi ne duhu idan ya shigo.’” A wannan misali ana nufin wata idan ya yi husufi ya yi baƙi.

“Ya shigo” na nufin ya shiga husufin, ya fara ɓacewa, ya yi duhu.

Ibn Abbas ya ce: “Mai duhun” shi ne dare idan ya zo da duhunsa daga gabas, ya shiga cikin kowane abu ya yi duhu. “Al-ghasaq” (الغسق) na nufin duhu. Ana cewa “ghasiqa al-laylu” da “aghsqa” idan dare ya yi duhu. Wannan shi ne ra’ayin al-Hasan da Mujahid; ma’anarsa dare idan ya zo ya shiga.

“Al-wuqub” (الوقوب) na nufin shiga, kuma a nan yana nufin shigowar dare a lokacin faɗuwar rana. Muqatil ya ce: Ana nufin duhun dare idan baƙinsa ya shiga cikin hasken yini. An kuma ce an kira dare “mai duhu” domin ya fi yini sanyi; “al-ghasaq” yana nufin sanyi. Ibn Zayd ya ce: Ana nufin Tauraron Thurayya idan ya faɗi.

Ana kuma cewa cututtuka sukan ƙaru idan ya faɗi, su ragu idan ya bayyana.

“Da kuma daga sharrin mata masu tofi a cikin ƙulli” yana nufin mata masu sihiri, waɗanda suke tofawa cikin ƙullin zare yayin da suke karanta addu’ar sihiri a kansu. Abu Ubayda ya ce: Su ne ’ya’yan Labid bn al-A‘sam; sun yi wa Annabi, tsira da amincin Allah su tabbata a gare shi, sihiri.

“Da kuma daga sharrin mai hassada idan ya yi hassada” — ana nufin Yahudawa, domin sun kasance suna yi wa Annabi hassada. Surar Madaniyya ce.

“Ka ce: Ina neman tsari ga Ubangijin alfijir.” Ibn Abbas da A’isha, Allah Ya yarda da su, sun ce: Wani yaro Bayahude ne yake yi wa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, hidima. Yahudawa suka ci gaba da lallashinsa har ya ɗauko gashin kan Annabi da wasu haƙoran tsefensa, ya ba Yahudawa, suka yi masa sihiri da su. Wani Bayahude mai suna Labid bn al-A‘sam ne ya gudanar da wannan; saboda haka aka saukar da surorin biyu game da shi.

Abu Hamid Ahmad bn Abdullah al-Salihi ya ba mu labari, Abu Sa‘id Muhammad bn Musa al-Sirafi ya ba mu labari, Abu al-Abbas Muhammad bn Ya‘qub al-Asamm ya ba mu labari, Muhammad bn Abdullah ya ba mu labari, Anas bn Iyad ya ba mu labari daga mahaifinsa, daga A’isha, cewa Annabi, tsira da amincin Allah su tabbata a gare shi, an yi masa sihiri har ya riƙa zaton ya aikata wani abu alhali bai aikata shi ba. Ya roƙi Ubangijinsa, sannan ya ce: “Kin san cewa Allah Ya ba ni amsar abin da na roƙe Shi a kai?” A’isha ta ce: “Mene ne wannan, ya Manzon Allah?”

Ya ce: “Mutum biyu sun zo mini; ɗayansu ya zauna a gefen kaina, ɗayan kuma a ƙafafuna. Ɗayansu ya ce wa ɗayan: ‘Mene ne ciwon mutumin?’ Ɗayan ya ce: ‘An yi masa sihiri.’ Ya ce: ‘Wa ya yi masa?’ Ya ce: ‘Labid bn al-A‘sam.’

Ya ce: ‘Da me aka yi masa?’ Ya ce: ‘Da tsefe, gashin da ya makale a ciki, da fatar ɗan itacen dabino na namiji.’ Ya ce: ‘Ina yake?’ Ya ce: ‘A Dharwan’ — Dharwan rijiyar Banu Zurayq ce.” A’isha ta ce: Manzon Allah ya je wurin rijiyar, sannan ya dawo wurin A’isha ya ce: “Na rantse da Allah, ruwanta kamar ruwan henna da aka jika ne, dabinunta kuma kamar kawunan shaidanu.”

A’isha ta ce: Na ce masa: “Ya Manzon Allah, me ya sa ba ka fitar da shi ba?” Ya ce: “Allah Ya warkar da ni; ban so in tayar da sharri a kan mutane da wannan ba.” An kuma ruwaito cewa abin yana ƙarƙashin dutse a rijiyar. Suka ɗaga dutsen, suka fitar da fatar ɗan itacen dabino, sai suka ga gashin kansa da haƙoran tsefensa a ciki.

Al-Mutahhar bn Ali al-Farisi ya ba mu labari, Muhammad bn Ibrahim al-Salihi ya ba mu labari, Abdullah bn Muhammad bn Ja‘far, Abu al-Shaykh al-Hafiz ya ba mu labari, Ibn Abi Asim ya ba mu labari, Abu Bakr bn Abi Shayba ya ba mu labari, Abu Mu‘awiya ya ba mu labari daga al-A‘mash, daga Yazid bn Hayyan, daga Zayd bn Arqam, ya ce: Wani mutum daga cikin Yahudawa ya yi wa Annabi sihiri, sai ya yi fama da rashin lafiya na wasu kwanaki. Jibrilu ya zo masa ya ce: “Wani mutum daga Yahudawa ya yi maka sihiri, ya ɗaure maka ƙulli. Manzon Allah ya aika Ali, sai ya fitar da abin.

Duk lokacin da ya warware ƙulli ɗaya, sai Annabi ya ji sauƙi, har ya tashi kamar wanda aka warware daga ɗauri. Bai taɓa ambaton wannan ga Yahudawan ba, kuma ba su taɓa ganin alamar hakan a fuskarsa ba.”

Muqatil da al-Kalbi sun ce: Abin yana cikin igiya wadda aka ɗaure ƙulli goma sha ɗaya a kanta. An kuma ce an caka allura a cikin ƙullin. Sai Allah Ya saukar da surorin nan biyu, waɗanda suke da ayoyi goma sha ɗaya: Suratul-Falaq tana da ayoyi biyar, Suratun-Nas kuma tana da ayoyi shida. Duk lokacin da aka karanta aya, ƙulli ɗaya tana warwarewa, har dukkansu suka warware.

Annabi, tsira da amincin Allah su tabbata a gare shi, ya tashi kamar wanda aka warware daga ɗauri. An ruwaito cewa sihirin ya dawwama a gare shi tsawon watanni shida, kuma ya tsananta masa har dare uku, sannan aka saukar da surorin neman tsari biyu.

Isma‘il bn Abd al-Qahir ya ba mu labari, Abd al-Ghafir bn Muhammad ya ba mu labari, Muhammad bn Isa al-Juludi ya ba mu labari, Ibrahim bn Muhammad bn Sufyan ya ba mu labari, Muslim bn al-Hajjaj ya ba mu labari, Bishr bn Hilal al-Sawwaf ya ba mu labari, Abdul-Aziz bn Suhayb ya ba mu labari daga Abu Nadra, daga Abu Sa‘id, cewa Jibrilu, aminci ya tabbata a gare shi, ya zo wa Annabi ya ce: “Ya Muhammad, kana fama da ciwo?” Ya ce: “I.” Sai Jibrilu ya ce: “Da sunan Allah ina yi maka ruqya daga duk abin da yake cutar da kai, daga sharrin kowane rai ko mugun idon mai hassada. Allah Ya warkar da kai.

Da sunan Allah ina yi maka ruqya, Allah kuma Ya warkar da kai.”

Maganar Allah Maɗaukaki: “Ka ce: Ina neman tsari ga Ubangijin alfijir.” Ana nufin safiya da kalmar “alfijir.” Wannan shi ne ra’ayin Jabir bn Abdullah, al-Hasan, Sa‘id bn Jubayr, Mujahid, Qatada da mafi yawan masu tafsiri, kuma ita ce riwayar al-Awfi daga Ibn Abbas, bisa hujjar ayar: “Mai fitar da safiya.” An ruwaito daga Ibn Abbas cewa: “Shi ne wani kurkuku a Jahannama.”

Al-Kalbi ya ce: “Kwari ne a Jahannama.” Al-Dahhak ya ce: “Ana nufin halitta,” kuma ita ce riwayar al-Walibi daga Ibn Abbas. Amma ma’anar farko ce sananniya. “Daga sharrin abin da Ya halitta.” Surar Madaniyya ce. “Ka ce: Ina neman tsari ga Ubangijin mutane.”

“Wanda yake sanya waswasi a cikin ƙirazan mutane” yana nufin zance ɓoyayye wanda ma’anarsa take kaiwa ga zuciya ba tare da ji da kunne ba. “Mamallakin mutane.” “Abin bautar mutane.”

“Daga sharrin mai sanya waswasi, mai ja da baya” — ana nufin Shaidan. Kalmar “waswas” (الوسواس) tana iya zama suna ko masdar. Al-Zajjaj ya ce: Ana nufin Shaidan mai waswasi. “Al-khannas” (الخناس) shi ne mai ja da baya. Shaidan yana durƙushe a kan zuciyar mutum; idan ya ambaci Allah, sai ya ja da baya, idan ya gafala kuwa sai ya sanya masa waswasi.

Qatada ya ce: Yana da wani baki mai tsawo kamar bakin kare a cikin kirjinsa; idan bawa ya ambaci Ubangijinsa, sai ya ja da baya. An kuma ce kansa kamar kan maciji ne, yana ɗora kansa a kan ‘ya’yan zuciya, yana yi wa mutum alkawura yana zance da shi. Idan ya ambaci Allah, sai ya ja da baya; idan bai ambaci Allah ba, sai ya dawo ya ɗora kansa.

“Daga cikin aljannu da mutane” yana nufin waswasin yana shiga cikin aljani kamar yadda yake shiga cikin mutum, kuma yana sanya waswasi ga aljani kamar yadda yake sanya waswasi ga mutum. Wannan shi ne ra’ayin al-Kalbi. A cikin ayar “a cikin ƙirazan mutane,” kalmar “mutane” tana nufin waɗanda aka ambata daga baya, wato aljannu da mutane. Don haka an kira aljannu “mutane,” kamar yadda aka kira su “maza” a cikin ayar: “Kuma lalle akwai wasu maza daga cikin mutane da suke neman tsari ga wasu maza daga cikin aljannu.”

(Al-Jinn: 6). An kuma ruwaito daga wasu Larabawa cewa ya ce yana ba da labari: “Wasu aljannu sun zo suka sauka.” Aka ce: “Ku wanene?” Suka ce: “Mu wasu mutane ne daga aljannu.” Wannan ita ce ma’anar maganar al-Farra’. Wasu sun ce: An tabbatar da cewa waswasin mutum yana iya fitowa daga mutum kamar yadda waswasin Shaidan yake fitowa, saboda haka an sanya “waswas” a matsayin aikin aljannu da mutane tare, kamar yadda Allah Ya ce: “Kuma haka Muka sanya wa kowane Annabi maƙiya, shaidanu daga cikin mutane da aljannu.”

(Al-An‘am: 112). Ma’anarsa: An umurce shi ya nemi tsari daga sharrin aljannu da mutane baki ɗaya.

Isma‘il bn Muhammad ya ba mu labari, Muhammad bn Isa ya ba mu labari, Ibrahim bn Muhammad bn Sufyan ya ba mu labari, Muslim bn al-Hajjaj ya ba mu labari, Qutayba bn Sa‘id ya ba mu labari, Jarir ya ba mu labari daga Bayan, daga Qays bn Abi Hazim, daga Uqba bn Amir, ya ce: Manzon Allah ya ce: “Ba ka ga ayoyin da aka saukar a daren nan ba, waɗanda ba a taɓa ganin irinsu ba: ‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane’?”

Abu Sa‘id Muhammad bn Ibrahim al-Shurayhi ya ba mu labari, Abu Ishaq Ahmad bn Muhammad bn Ibrahim al-Tha‘labi ya ba mu labari, Abu al-Hasan Abdur-Rahman bn Ibrahim al-Adl ya ba mu labari, Abu al-Abbas Muhammad bn Ya‘qub ya ba mu labari, Abu al-Abbas bn al-Walid bn Mirthad ya ba mu labari, mahaifinsa ya ba ni labari, al-Awza‘i ya ba mu labari, Yahya bn Abi Kathir ya ba ni labari, Muhammad bn Ibrahim bn al-Harith al-Taymi ya ba ni labari daga Uqba bn Amir al-Juhani, cewa Manzon Allah ya ce masa: “Ba in ba ka labari game da mafificin abin da masu neman tsari suke neman tsari da shi ba?” Na ce: “I.”

Ya ce: “‘Ka ce: Ina neman tsari ga Ubangijin alfijir’ da ‘Ka ce: Ina neman tsari ga Ubangijin mutane.’”

Abu Muhammad Abdullah bn Abd al-Samad al-Jawzajani ya ba mu labari, Abu al-Qasim Ali bn Ahmad al-Khuza‘i ya ba mu labari, Abu Sa‘id al-Haytham bn Kulayb al-Shashi ya ba mu labari, Abu Isa al-Tirmidhi ya ba mu labari, Qutayba ya ba mu labari, al-Mufaddal bn Fadala ya ba mu labari daga Uqayl, daga al-Zuhri, daga Urwa, daga A’isha, ta ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, idan ya shiga shimfiɗarsa kowane dare, yana haɗa tafukansa, yana tofawa cikinsu, sannan ya karanta cikinsu: “Ka ce: Shi Allah Makaɗaici ne,” “Ka ce: Ina neman tsari ga Ubangijin alfijir,” da “Ka ce: Ina neman tsari ga Ubangijin mutane.”

Sannan yana shafa duk inda zai iya na jikinsa da tafukan, yana farawa da kansa da fuskarsa da kuma gaban jikinsa. Yana yin haka sau uku.

Abu al-Hasan al-Sarakhsi ya ba mu labari, Zahir bn Ahmad ya ba mu labari, Abu Ishaq al-Hashimi ya ba mu labari, Abu Mus‘ab ya ba mu labari daga Malik, daga Ibn Shihab, daga Urwa bn al-Zubayr, daga A’isha, Allah Ya yarda da ita, cewa Annabi idan ya yi rashin lafiya, yana karanta surorin neman tsari a kansa yana tofawa. Da rashin lafiyarsa ta tsananta, ni nake karanta masa su, ina shafa masa da hannunsa ina neman albarkar su.

Imam Abu Ali al-Husayn bn Muhammad al-Qadi da Abu Hamid Ahmad bn Abdullah al-Salihi sun ce: Abu Bakr Ahmad bn al-Husayn al-Hayri ya ba mu labari, Muhammad bn Ahmad bn Ma‘qil al-Maydani ya ba mu labari, Muhammad bn Yahya ya ba mu labari, Abd al-Razzaq ya ba mu labari, Ma‘mar ya ba mu labari daga al-Zuhri, daga Salim, daga Ibn Umar, ya ce: Manzon Allah ya ce: “Babu hassada sai a kan abubuwa biyu: mutum da Allah Ya ba shi Alƙur’ani, sai ya tsaya yana karanta shi a cikin lokutan dare da yini; da mutum da Allah Ya ba shi dukiya, sai ya ciyar da ita a cikin lokutan dare da yini.”

Abd al-Wahid al-Malihi ya ba mu labari, Ahmad bn Abdullah al-Nu‘aymi ya ba mu labari, Muhammad bn Yusuf ya ba mu labari, Muhammad bn Isma‘il ya ba mu labari, Ibrahim bn Hamza ya ba mu labari, Ibn Abi Hazim ya ba ni labari daga Yazid — wato Ibn al-Had — daga Muhammad bn Ibrahim, daga Abu Salama bn Abdur-Rahman, daga Abu Hurayra, cewa ya ji Annabi yana cewa: “Allah bai saurari komai da irin kulawar da Ya saurari Annabi mai kyakkyawar murya yana rerawa da Alƙur’ani, yana karanta shi da babbar murya ba.” An kammala.