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الفتح الربانی
Fath al-Rabbani
تفسير من سورة الأعلى إلى سورة الناسInterpretation from Surah Al-A'la to Surah An-Nas
بَابُ رَأي ابْنِ مَسْعُودٍ أَنَّ الْمُعَودَتَيْنِ لَيْسَنَا مِنْ كِتَابِ اللهِ وَرَدُ ذَلِكَChapter on the opinion of Ibn Mas'ud that the two protectors are not from the Book of Allah and the refutation of that
Hadith 8880
اُردوEn
عَنْ زِرِّ بْنِ حُبَيْشٍ قَالَ قُلْتُ لِأُبَيِّ بْنِ كَعْبٍ رَضِيَ اللَّهُ عَنْهُ إِنَّ ابْنَ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ كَانَ لَا يَكْتُبُ الْمُعَوِّذَتَيْنِ فِي مُصْحَفِهِ فَقَالَ أَشْهَدُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَخْبَرَنِي أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ قَالَ لَهُ {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} [الفلق: 1] فَقُلْتُهَا فَقَالَ {قُلْ أَعُوذُ بِرَبِّ النَّاسِ} [الناس: 1] فَقُلْتُهَا فَنَحْنُ نَقُولُ مَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
Zirr bin Hubaysh says: I said to Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) that Sayyiduna Ibn Mas'ud (may Allah be pleased with him) does not write the Mu'awwidhatayn in his mushaf. He said: I bear witness that the Noble Prophet (peace and blessings be upon him) informed me that Sayyiduna Jibreel (peace be upon him) said to him: {قُلْ أَ عُوذُ بِرَبِّ الْفَلَقِ}, and the Prophet (peace and blessings be upon him) said: So I said it. Jibreel said: {قُلْ أَ عُوذُ بِرَبِّ النَّاسِ}, so I said it. Thus, we also say as the Prophet (peace and blessings be upon him) said.
Brief Explanation
Benefits: … There is no need to become emotional at this point. The noble Companions were unanimous in the fact that Surah al-Falaq and Surah an-Nas are part of the Noble Qur’an. They wrote them in those codices (masahif) which were sent throughout the entire Islamic caliphate. It is established that the Prophet Muhammad (sallallahu alayhi wa sallam) recited these surahs in prayer. Only Sayyiduna Abdullah ibn Mas’ud (radi Allahu anhu) held a different opinion; it is possible that he did not hear the Prophet (sallallahu alayhi wa sallam) reciting them in prayer, whereas the Prophet (sallallahu alayhi wa sallam) used to recite these surahs for ruqyah (spiritual healing) and seeking refuge. For this reason, it is possible that Sayyiduna Abdullah ibn Mas’ud (radi Allahu anhu) considered them supplications related to ruqyah. Imam Bazzar said: No Companion followed Sayyiduna Abdullah ibn Mas’ud (radi Allahu anhu) in this opinion, whereas it is authentically established from the Prophet (sallallahu alayhi wa sallam) that he recited them in prayer. There are similar examples among the Companions in other legal (shar’i) matters as well, such as when Sayyidah A’ishah (radi Allahu anha) said that whoever claims that the Prophet (sallallahu alayhi wa sallam) urinated while standing should not be believed, while other Companions narrate that he (sallallahu alayhi wa sallam) did urinate while standing. This is an established principle: the affirmative is given precedence over the negative.
