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مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
Min sharri alwaswasi alkhannasi
Index Terms
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Yoruba Translation
Hausa Translation
"Daga sharrin mai sanya wasuwãsi, mai ɓoyewa."(1)
Asbabu n-Nuzuul (Occasions of Revelation)
(Say: I seek refuge in the Lord of mankindﾅ) [114:1-6]. The commentators of the Quran said: ﾓThe
Messenger of Allah, Allah bless him and give him peace, had a Jewish servant boy. The Jews approached
him and kept after him until he gave them some fallen hair from the Prophet, Allah bless him and give him peace, as well as a few teeth from his comb. The Jews used these to cast a spell of black magic on him.
The person who was behind this was the Jew Labid ibn al-Asam. He then put the hair in a well belonging to Banu Zurayq called Dharwan. The Messenger of Allah, Allah bless him and give him peace, fell ill for a period of six month, during which the hair of his head fell off; he imagined that he slept with his wives when he did not, and was withering away without knowing the reason. As he was one day sleeping, he saw two angels coming to him.
One of them sat at his head and the other at his feet. The angel who sat at his head asked: What is wrong with the man? The second angel responded: A spell of black magic was cast on him. The first one asked: And who is responsible for this sorcery? The second angel answered: It is Labid ibn al-Asam, the Jew. The first angel asked again: What did he use to cast black magic on him? The second angel said: He used a comb and fallen hair. The first angel asked: Where is it now? The second angel said: It is inside the spadix of a palm tree beneath the stepping stone which is inside the well of Dharwan, at which point the Messenger of Allah, Allah bless him and give him peace, woke up.
He said: O Aishah, do you not think that this is from Allah to inform me of the cause of my illness? He then sent Ali [ibn Abi Talib], al-Zubayr [ibn al-Awwam] and Ammar [ibn Yasir] who drained the water of that well as one would drain the dust of henna. They lifted the stone and got the spadix out and found therein some of the hair of the Messenger of Allah, Allah bless him and give him peace, as well a few teeth from his comb.
They also found with it a string with eleven knots knitted with needles. Allah, exalted is He, then revealed Surah al-Falaq and Surah al-Nas (al-Muawwidhatayn). With each verse that the Messenger of Allah, Allah bless him and give him peace, read one knot was untied and the Prophet, Allah bless him and give him peace, felt some lightness. When the last knot was untied, the Prophet, Allah bless him and give him peace, got up as if he was released from a cord to which he was tied up. Gabriel, peace be upon him, kept saying: In the name of Allah I cast this incantation on you to protect you from anything that might harm you and that Allah heals you from the resentful envier and the evil eye.
Those around him said: O Messenger of Allah, should we not head toward that evil person and kill him? He said: As for me, Allah has cured me, and I dislike causing evil to other people. This is of the forbearance of the Messenger of Allah, Allah bless him and give him peaceﾔ. Muhammad ibn Abd al-Rahman ibn Muhammad ibn Jafar informed us> Abu Amr Muhammad ibn Ahmad al-Hiri> Ahmad ibn Ali al-Mawsili> Mujahid ibn Musa> Abu Usamah> Hisham ibn Urwa> his father> Aishah, may Allah be well pleased with her, who said: ﾓA spell of black magic was cast on the Prophet, Allah bless him and give him peace, such that he used to imagine that he did things when he did not.
He was at my place, one day, and he began imploring Allah in earnest. Then he said: Did you not feel, O Aishah, that Allah has answered me about that which I have enquired? I said: And what is that, O Messenger of Allah? He said: Two angels came to meﾅ, and he mentioned the whole storyﾔ. The whole story is narrated by Bukhari from Ubayd ibn Ismail from Abu Usamah. The same narration has different channels of transmission in both the authentic collections of Bukhari and Muslim. The book Asbab Nuzul al-Quran concludes here, and praise be to Allah, the One, the Munificent, and may Allah bless our master Muhammad, his household and all those who follow them in excellence.
Allah says:
قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴿١﴾
مَلِكِ النَّاسِ﴿٢﴾
إِلَهِ النَّاسِ﴿٣﴾
Say: I seek refuge with the Lord of An-Nas,
The King of An-Nas,
The God of An-Nas,
These are three attributes from the attributes of the Lord, the Mighty and Majestic. They are:
- lordship,
- sovereignty and
- divinity.
Thus,
- He is the Lord of everything,
- the King of everything and
- the God of everything.
All things
- are created by Him,
- owned by Him, and
- subservient to Him.
Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws.
This (the whisperer) is the devil that is assigned to man. For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him. This devil will go to any lengths to confuse and confound him. The only person who is safe is He Whom Allah protects.
It is confirmed in the Sahih that he (the Prophet) said,
مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا قَدْ وُكِّلَ بِهِ قَرِينُهُ
There is not a single one of you except that his companion (a devil) has been assigned to him.
They (the Companions) said, "What about you, O Messenger of Allah!''
He replied,
نَعَمْ،
إِلَّا أَنَّ اللهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ
Yes.
However, Allah has helped me against him and he has accepted Islam. Thus, he only commands me to do good.
It is also confirmed in the Two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophet while he was performing Itikaf, that he went out with her during the night to walk her back to her house. So, two men from the Ansar met him (on the way). When they saw the Prophet, they began walking swiftly. So, the Messenger of Allah said,
عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيَ
Slow down! This is Safiyyah bint Huyay!
They said, "Glory be to Allah, O Messenger of Allah!''
He said,
إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّم، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا
Verily, Shaytan runs in the Son of Adam like the running of the blood. And verily, I feared that he might cast something into your hearts -- or he said -- evil.
Sa`id bin Jubayr reported that Ibn Abbas said concerning Allah's statement,
... الْوَسْوَاسِ الْخَنَّاس ﴿٤﴾
The whisperer (Al-Waswas) who withdraws.
"The devil who is squatting (perched) upon the heart of the Son of Adam. So when he becomes absentminded and heedless he whispers. Then, when he remembers Allah he withdraws.''
Mujahid and Qatadah also said this.
Al-Mu`tamir bin Sulayman reported that his father said,
"It has been mentioned to me that Shaytan is Al-Waswas. He blows into the heart of the Son of Adam when he is sad and when he is happy. But when he (man) remembers Allah, Shaytan withdraws.''
Al-`Awfi reported from Ibn Abbas;الْوَسْوَاسِ The whisperer.
"He is Shaytan. He whispers and then when he is obeyed, he withdraws.''
وقال سعيد بن جبير عن ابن عباس في قوله " الوسواس الخناس " الشيطان جاثم على قلب ابن آدم فإذا سها وغفل وسوس فإذا ذكر الله خنس وكذا قال مجاهد وقتادة وقال المعتمر بن سليمان عن أبيه ذكر لي أن الشيطان الوسواس ينفث في قلب ابن آدم عند الحزن وعند الفرح فإذا ذكر الله خنس وقال العوفي عن ابن عباس في قوله" الوسواس " قال هو الشيطان يأمر فإذا أطيع خنس.
" من شر الوسواس " الشيطان سمي بالحدث لكثرة ملابسته له " الخناس " لأنه يخنس ويتأخر عن القلب كلما ذكر الله
يعني : من شر الشيطان . والمعنى : من شر ذي الوسواس ; فحذف المضاف ; قاله الفراء : وهو ( بفتح الواو ) بمعنى الاسم ; أي الموسوس . و ( بكسر الواو ) المصدر ; يعني الوسوسة . وكذا الزلزال والزلزال . والوسوسة : حديث النفس . يقال : وسوست إليهم نفسه وسوسة ووسوسة ( بكسر الواو ) . ويقال لهمس الصائد والكلاب وأصوات الحلي : وسواس . وقال ذو الرمة : فبات يشئزه ثأد ويسهره تذوب الريح والوسواس والهضب وقال الأعشى : تسمع للحلي وسواسا إذا انصرفت كما استعان بريح عشرق زجل وقيل : إن الوسواس الخناس ابن لإبليس , جاء به إلى حواء , ووضعه بين يديها وقال : اكفليه . فجاء آدم عليه السلام فقال : ما هذا [ يا حواء ] قالت : جاء عدونا بهذا وقال لي : اكفليه . فقال : ألم أقل لك لا تطيعيه في شيء , هو الذي غرنا حتى وقعنا في المعصية ؟ وعمد إلى الولد فقطعه أربعة أرباع , وعلق كل ربع على شجرة , غيظا له ; فجاء إبليس فقال : يا حواء , أين ابني ؟ فأخبرته بما صنع به آدم عليه السلام فقال : يا خناس , فحيي فأجابه . فجاء به إلى حواء وقال : اكفليه ; فجاء آدم عليه السلام فحرقه بالنار , وذر رماده في البحر ; فجاء إبليس [ عليه اللعنة ] فقال : يا حواء , أين ابني ؟ فأخبرته بفعل آدم إياه ; فذهب إلى البحر , فقال : يا خناس , فحيي فأجابه . فجاء به إلى حواء الثالثة , وقال : اكفليه . فنظر ; إليه آدم , فذبحه وشواه , وأكلاه جميعا . فجاء إبليس فسألها فأخبرته [ حواء ] . فقال : يا خناس , فحيي فأجابه [ فجاء به ] من جوف آدم وحواء . فقال إبليس : هذا الذي أردت , وهذا مسكنك في صدر ولد آدم ; فهو ملتقم قلب آدم ما دام غافلا يوسوس , فإذا ذكر الله لفظ قلبه وانخنس . ذكر هذا الخبر الترمذي الحكيم في نوادر الأصول بإسناد عن وهب بن منبه . وما أظنه يصح , والله تعالى أعلم . ووصف بالخناس لأنه كثير الاختفاء ; ومنه قول تعالى : " فلا أقسم بالخنس " [ التكوير : 15 ] يعني النجوم , لاختفائها بعد ظهورها . وقيل : لأنه يخنس إذا ذكر العبد الله ; أي يتأخر . وفي الخبر [ إن الشيطان جاثم على قلب ابن آدم , فإذا غفل وسوس , وإذا ذكر الله خنس ] أي تأخر وأقصر . وقال قتادة : " الخناس " الشيطان له خرطوم كخرطوم الكلب في صدر الإنسان , فإذا غفل الإنسان وسوس له , وإذا ذكر العبد ربه خنس . يقال : خنسته فخنس ; أي أخرته فتأخر . وأخنسته أيضا . ومنه قول أبي العلاء الحضرمي - أنشد رسول الله صلى الله عليه وسلم : وإن دحسوا بالشر فاعف تكرما وإن خنسوا عنك الحديث فلا تسل الدحس : الإفساد . وعن أنس أن رسول الله صلى الله عليه وسلم قال : [ إن الشيطان واضع خطمه على قلب ابن آدم , فإذا ذكر الله خنس , وإذا نسي الله التقم قلبه فوسوس ] . وقال ابن عباس : إذا ذكر الله العبد خنس من قلبه فذهب , وإذا غفل التقم قلبه فحدثه ومناه . وقال إبراهيم التيمي : أول ما يبدو الوسواس من قبل الوضوء . وقيل : سمي خناسا لأنه يرجع إذا غفل العبد عن ذكر الله . والخنس : الرجوع . وقال الراجز : وصاحب يمتعس امتعاسا يزداد إن حييته خناسا وقد روى ابن جبير عن ابن عباس في قوله تعالى : " الوسواس الخناس " وجهين : أحدهما : أنه الراجع بالوسوسة عن الهدى . الثاني : أنه الخارج بالوسوسة من اليقين .
I'raab - grammatical analysis of the Qur'an
«مِنْ شَرِّ» الجار والمجرور متعلقان بأعوذ «الْوَسْواسِ» مضاف إليه «الْخَنَّاسِ» بدل من الوسواس.