al-Ayn HaqqMuhammad ibn Abd al-Mu'ti

in the Lord of daybreak” and “Say: I seek refuge in the Lord of humankind”—these two surahs. (1)

The Hadith of Abū Sa‘īd al-Khudrī (may Allah be pleased with him)

Abū Nadrah reported that Abū Sa‘īd al-Khudrī said: Allah’s Messenger (peace and blessings be upon him) used to seek refuge from the evil eye of the jinn and the evil eye of human beings. When the two surahs of refuge were revealed, he adopted them and left aside everything else. (2)

It has also been narrated that Abdullah ibn Mas‘ūd (may Allah be pleased with him) would say: The Prophet of Allah (peace and blessings be upon him) disliked ten practices: yellow coloring—that is, the scented dye known as khalūq; altering gray hair; dragging the lower garment; wearing a gold ring; displaying adornment where it did not belong; playing with dice; performing ruqyah except with the surahs of refuge; tying amulets; withdrawing semen “to somewhere other than its proper place”—or: “outside its proper place”; or: “away from its proper place”; and having intercourse with a nursing mother, thereby harming her infant, though he did not declare it unlawful. (3)

This report, however, is not authentic. Ruqyah by means other than the two surahs of refuge is reliably established through reports reaching the level of mass transmission in meaning. That position might nevertheless be supported by the hadith of Abū Sa‘īd: “He adopted them and left aside everything else.” Yet this latter wording is more precise.

The mere coordination of these matters in one list does not mean that they all share the same ruling. Accordingly, if the statement of Ibn Mas‘ūd (may Allah be pleased with him) were authentically established from him, his words concerning the surahs of refuge should be understood to mean that the “dislike” mentioned here does not constitute a legal injunction to refrain from seeking refuge through anything else—that is, the term is not being used in its technical sense. Rather, it means leaving the other formulas aside, as Abū Sa‘īd (may Allah be pleased with him) said.

(1) *Hasan li-ghayrihi* (acceptable due to corroborating evidence): Narrated by Ibn Sad, al-Nasāī (5432)—whose wording is cited here—Ahmad (15022, 16846), al-Baghawī, and al-Bayhaqī, through several chains from Yahyā ibn Abī Kathīr, from Muhammad ibn Ibrāhīm ibn al-Hārith, who said: Abū Abd Allah informed me that Ibn Ābis… This chain is weak. Muhammad ibn Ibrāhīm has some solitary reports, although both al-Bukhārī and Muslim narrated from him. His teacher, Abū Abd Allah, is *maqbūl* (acceptable when corroborated); none besides Muhammad narrated from him, and he narrated from no one besides Ibn Ābis—may Allah be pleased with him. Indeed, only this single hadith is known from Ibn Ābis. Nevertheless, the report has supporting narrations that strengthen it. (2) *Hasan* (acceptable): Narrated by al-Tirmidhī, al-Nasāī, Ibn Mājah, al-Bayhaqī, and al-Diyā in *al-Mukhtāra*, through Abū Masūd Saīd ibn Iyās al-Jurayrī, from Abū Nadra, with the same wording. Al-Tirmidhī graded it *hasan*, and al-Albānī graded it authentic in *Sahīh al-Jāmi* (4902). (3) Weak: Narrated by Abū Dāwūd (4222), Ahmad (3594, 3765), al-Nasāī (5088), and al-Hākim—who graded it authentic—through several chains from Rukayn ibn al-Rabī, from al-Qāsim ibn Hassān, from Abd al-Rahmān ibn Harmala, from Abd Allah ibn Masūd. Al-Qāsim and his paternal uncle Harmala are both *maqbūl* (acceptable when corroborated), and their uncorroborated transmission cannot be accepted. Abū Dāwūd also expressed reservations about the report, stating: “Only the people of Basra transmit this hadith with this chain. And Allah knows best.”
برب الفلق وقل أعوذ برب الناس هاتين السورتين. (١) حديث أبى سعيد الخدرى رضى الله عنه عن أبي نضرة عن أبى سعيد الخدرى قال: كان رسول الله ﷺ يتعوذمن أعين الجان وأعين الإنس, فلما نزلت المعوذتان أخذ بهما وترك ما سوى ذلك. (٢). بل ورد عن عبد الله بن مسعود رضى الله عنه أنه كان يقول كان نبى الله ﷺ يكره عشر خلال الصفرة يعنى الخلوق وتغيير الشيب وجر الإزار والتختم بالذهب والتبرج بالزينة لغير محلها والضرب بالكعاب والرقى إلا بالمعوذات وعقد التمائم وعزل الماء لغير أو غير محله أو عن محله وفساد الصبي غير محرمه. (٣) لكنه لم يصح والرقى بغير المعوذتين محفوظ يبلغ التواتر بالمعنى وقد يستدل له بحديث أبى سعيد: أخذ بهما وترك ما سوى ذلك. لكن هذا التعبير أصح ولا يعنى عطف هذه الأمور على بعضها أنها متساوية فى الحكم فيحمل كلام ابن مسعود رضى الله عنه لو صح عنه على المعوذات بأن الكراهة ليست هى النهى عن التعوذ بغيرهما يعنى التى فى الإصطلاح وإنما هى بمعنى الترك كما قال أبو سعيد رضى الله عنه.
(١) حسن لغيره: أخرجه ابن سعد والنسائى (٥٤٣٢) واللفظ له وأحمد (١٥٠٢٢ - ١٦٨٤٦) والبغوى والبيهقى من طرق عن يحيى بن أبى كثير عن محمد بن إبراهيم بن الحارث أخبرنى أبو عبد الله أن بن عابس .. وهذا سند ضعيف: محمد بن إبراهيم له أفراد وإن كان من رجال الشيخين وشيخه أبو عبد الله مقبول لم يرو عنه غير محمد ولم يرو هو عن غير ابن عابس رضى الله عنه بل وابن عابس ليس له سوى هذا الحديث الواحد. ولكن له شواهد يعتضد بها. (٢) حسن: أخرجه الترمذى والنسائى وابن ماجه والبيهقى والضياء فى المختارة من حديث أبى مسعود سعيد بن إياس الجريرى عن أبى نضرة به .. وقال الترمذى: حسن. وصححه الألبانى فى صحيح الجامع (٤٩٠٢) (٣) ضعيف: أخرجه أبوداود (٤٢٢٢) وأحمد (٣٥٩٤ - ٣٧٦٥) والنسائى (٥٠٨٨) والحاكم وصححه من طرق عن الركين بن الربيع عن القاسم بن حسان عن عبد الرحمن بن حرملة عن عبد الله بن مسعود .. والقاسم وعمه حرملة مقبولان لا يحتمل تفردهما. وقد غمزه أبوداود فقال: انفرد بإسناد هذا الحديث أهل البصرة والله أعلم. اهـ

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