سنن ابي داود
Abu Dawud
أبواب النوم(Abwab Un Noam )
باب فِي رَدِّ الْوَسْوَسَةِChapter: Warding off waswasah.
Hadith 5110
اُردوEn
حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ ، حَدَّثَنَا عِكْرِمَةُ يَعْنِي ابْنَ عَمَّارٍ ، قَالَ : وحَدَّثَنَا أَبُو زُمَيْلٍ ، قَالَ : سَأَلْتُ ابْنَ عَبَّاسٍ ، فَقُلْتُ : " مَا شَيْءٌ أَجِدُهُ فِي صَدْرِي ؟ قَالَ : قُلْتُ ؟ وَاللَّهِ مَا أَتَكَلَّمُ بِهِ ، قَالَ : فَقَالَ لِي : أَشَيْءٌ مِنْ شَكٍّ ؟ , قَالَ : وَضَحِكَ ، قَالَ : مَا نَجَا مِنْ ذَلِكَ أَحَدٌ ، قَالَ : حَتَّى أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ : فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ سورة يونس آية 94 , قال : فَقَالَ لي : إِذَا وَجَدْتَ فِي نَفْسِكَ شَيْئًا ، فَقُلْ : هُوَ الْأَوَّلُ ، وَالْآخِرُ ، وَالظَّاهِرُ ، وَالْبَاطِنُ ، وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ " .
Narrated Abdullah ibn Abbas: Abu Zumayl said: I asked Ibn Abbas, saying: What is that I find in my breast? He asked: What is it? I replied: I swear by Allah, I cannot speak about it. He asked me: Is it something doubtful? and he laughed. He then said: No one could escape that, until Allah, the exalted, revealed: "If thou went in doubt as to what we have revealed unto thee, and ask those who have been reading the Book from before thee. " He said: If you find something in your heart, say: He is the first and the Last, the Evident and the Immanent, and He has full knowledge of all things.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
The evil thoughts that come to the heart are called “waswasah” (whisperings), and the good thoughts are called “ilham” (inspiration).
➋
Although waswasah is among the necessities of human nature, the Prophets (alayhimus-salam) are infallible from such that these kinds of thoughts take root in their hearts or reach the level of doubt and suspicion—especially in light of the miracle of the splitting and opening of the Prophet’s (sallallahu alayhi wa sallam) chest. Furthermore, the hadith in which it is mentioned that even your companion (qarin) has accepted Islam and does not suggest to you anything except good (Sahih Muslim, Sifat al-Munafiqin, Hadith 2814) is also supportive of this infallibility of Prophethood.
➌
In Surah Yunus, the aforementioned verse 94, although the Prophet (sallallahu alayhi wa sallam) is addressed in wording, in reality, the intent is to make others listen. As is evident from the subsequent verse, number 103:
(Qul ya ayyuhan-nasu in kuntum fi shakkin min dini) (Yunus 104).
➍
The remedy for doubts and suspicions is present in the Noble Qur’an and the Prophetic hadiths. It is necessary that a person continues to benefit from authoritative scholars; if one is negligent in this illness, then this (doubt) progresses to (imtirā’) argumentation, and (imtirā’) progresses to denial. And we seek refuge with Allah. (Tafsir Uthmani, Surah Yunus)
➊
The evil thoughts that come to the heart are called “waswasah” (whisperings), and the good thoughts are called “ilham” (inspiration).
➋
Although waswasah is among the necessities of human nature, the Prophets (alayhimus-salam) are infallible from such that these kinds of thoughts take root in their hearts or reach the level of doubt and suspicion—especially in light of the miracle of the splitting and opening of the Prophet’s (sallallahu alayhi wa sallam) chest. Furthermore, the hadith in which it is mentioned that even your companion (qarin) has accepted Islam and does not suggest to you anything except good (Sahih Muslim, Sifat al-Munafiqin, Hadith 2814) is also supportive of this infallibility of Prophethood.
➌
In Surah Yunus, the aforementioned verse 94, although the Prophet (sallallahu alayhi wa sallam) is addressed in wording, in reality, the intent is to make others listen. As is evident from the subsequent verse, number 103:
(Qul ya ayyuhan-nasu in kuntum fi shakkin min dini) (Yunus 104).
➍
The remedy for doubts and suspicions is present in the Noble Qur’an and the Prophetic hadiths. It is necessary that a person continues to benefit from authoritative scholars; if one is negligent in this illness, then this (doubt) progresses to (imtirā’) argumentation, and (imtirā’) progresses to denial. And we seek refuge with Allah. (Tafsir Uthmani, Surah Yunus)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 5110
