wazifa to secure from dajjal

 It is reported by Sayyiduna Abu Darda that theMerciful Prophet .sallallahu alaihi wasallam has stated, ‘Whoever memorizes the first 10 verses of Surah Kahf will remainsecured from Dajjal’ and in another narration it ismentioned, ‘Whoever memorizes the last 10 verses

ofSurah Kahf, he will remain secured from Dajjal’. (Sa iMuslim, pp. 404, adiš 809)

Transliteration of Quran In English - Surah Al-Kahf

Bismillaahir Rahmaanir Raheem

1. Alhamdu lillaahil lazeee anzala 'alaa 'abdihil kitaaba wa lam yaj'al lahoo 'iwajaa
2. Qaiyimal liyunzira baasan shadeedam mil ladunhu wa yubashshiral mu'mineenal lazeena ya'maloonas saalihaati anna lahum ajran hasanaa
3. Maakiseena feehi abadaa
4. Wa yunziral lazeena qaalut takhazal laahu waladaa
5. Maa lahum bihee min 'ilminw wa laa li aabaaa'ihim; kaburat kalimatan takhruju min afwaahihim; iny yaqooloona illaa kazibaa
6. Fala'allaka baakhi'un nafsaka 'alaaa aasaarihim illam yu;minoo bihaazal hadeesi asafaa
7. Innaa ja'alnaa ma 'alal ardi zeenatal lahaa linabluwahum ayyuhum ahsanu 'amalaa
8. Wa innaa lajaa 'iloona maa 'alaihaa sa'aeedan juruzaa
9. Am hasibta anna Ashaabal Kahfi war Raqeemi kaanoo min Aayaatinaa 'ajabaa
10. Iz awal fityatu ilal Kahfi faqaaloo Rabbanaaa aatinaa mil ladunka rahmatanw wa haiyi' lanaa min amrinaa rashadaa
11. Fadarabnaa 'alaaa aazaanihim fil Kahfi seneena 'adadaa
12. Summa ba'asnaahum lina'lama ayyul hizbaini ahsaa limaa labisooo amadaa (section 1)
13. Nahnu naqussu 'alaika naba ahum bilhaqq; innahum fityatun aamanoo bi Rabbihim wa zidnaahum hudaa
14. Wa rabatnaa 'alaa quloo bihim iz qaamoo faqaaloo Rabbunaa Rabbus samaawaati wal ardi lan nad'uwa min dooniheee ilaahal laqad qulnaaa izan shatataa
15. Haaa'ulaaa'i qawmunat takhazoo min dooniheee aalihatal law laa yaatoona 'alaihim bisultaanim baiyin; faman azlamu mimmaniftaraa 'alal laahi kazibaa
16. Wa izi'tazal tumoohum wa maa ya'budoona illal laaha faawooo ilal kahfi yanshur lakum Rabbukum mir rahmatihee wa yuhaiyi' lakum min amrikum mirfaqa
17. Wa tarash shamsa izaa tala'at tazaawaru 'an kahfihim zaatal yameeni wa izaa gharabat taqriduhum zaatash shimaali wa hum fee fajwatim minh; zaalika min Aayaatillaah; mai yahdil laahu fahuwal muhtad, wa mai yudlil falan tajida lahoo waliyyam murshidaa (section 2)
18. Wa tahsabuhum ayqaazanw wa hum ruqood; wa nuqallibuhum zaatal yameeni wa zaatash shimaali wa kalbuhum baasitun ziraa'ayhi bilwaseed; lawit tala'ta 'alaihim la wallaita minhum firaaranw wa lamuli'ta minhum rubaa
19. Wa kazaalika ba'asnaahum liyatasaaa'aloo bainahum; qaala qaaa'ilum minhum kam labistum qaaloo labisnaa yawman aw ba'da yawm; qaaloo Rabbukum a'almu bimaa labistum fab'asooo ahadakum biwariqikum haazihee ilal madeenati falyanzur ayyuhaaa azkaa ta'aaman falyaatikum birizqim minhu walyatalattaf wa laa yush'iranna bikum ahadaa
20. Innahum iny yazharoo 'alaikum yarjumookum aw yu'eedookum fee millatihim wa lan tuflihooo izan abadaa
21. Wa kazaalika a'sarnaa 'alaihim liya'lamooo anna wa'dal laahi haqqunw wa annas Saa'ata laa raiba feehaa iz yatanaaza'oona bainahum amrahum faqaalub noo 'alaihim bunyaanaa; Rabbuhum a'lamu bihim; qaalal lazeena ghalaboo 'alaaa amrihim lanat takhizanna 'alaihim masjidaa
22. Sa yaqooloona salaasatur raabi'uhum kalbuhum wa yaqooloona khamsatun saadisuhum kalbuhum rajmam bilghaib; wa yaqooloona sab'atunw wa saaminuhum kalbuhum; qur Rabbeee a'lamu bi'iddatihim maa ya'lamuhum illaa qaleel; falaa tumaari feehim illaa miraaa'an zaahiranw wa laa tastafti feehim minhum ahadaa (section 3)
23. Wa laa taqoolanna lishai'in innee faa'ilun zaalika ghadaa
24. Illaaa any yashaaa'al laah; wazkur Rabbaka izaa naseeta wa qul 'asaaa any yahdiyani Rabbee li aqraba min haazaa rashadaa
25. Wa labisoo fee kahfihim salaasa mi'atin sineena wazdaadoo tis'aa
26. Qulil laahu a'lamu bimaa labisoo lahoo ghaibus samaawaati wal ardi absir bihee wa asmi'; maa lahum min doonihee minw waliyyinw wa laa yushriku fee hukmihee ahadaa
27. Watlu maaa oohiya ilaika min Kitaabi Rabbika laa mubaddila li Kalimaatihee wa lan tajida min doonihee multahadaa
28. Wasbir nafsaka ma'al lazeena yad'oona Rabbahum bilghadaati wal'ashiyyi yureedoona Wajhahoo wa laa ta'du 'aynaaka 'anhum tureedu zeenatal hayaatid dunyaa wa laa tuti' man aghfalnaa qalbahoo 'an zikrinaa wattaba'a hawaahu wa kaana amruhoo furutaa
29. Wa qulil haqqu mir Rabbikum faman shaaa'a falyu minw wa man shaaa'a falyakfur; innaaa a'tadnaa lizzaalimeena Naaran ahaata bihim suraadiquhaa; wa iny yastagheesoo yaghaasoo bimaaa'in kalmuhli yashwil wujooh' bi'sash-sharaab; wa saaa'at murtafaqaa
30. Innal lazeena aamanoo wa 'amilus saalihaati innaa laa nudee'u ajra man ahsana 'amalaa
31. Ulaaa'ika lahum Jannaatu 'Adnin tajree min tahtihimul anhaaru yuhallawna feehaa min asaawira min zahabinw wa yalbasoona siyaaban khudram min sundusinw wa istabraqim muttaki'eena feehaa 'alal araaa'ik; ni'mas sawaab; wa hasunat murtafaqaa (section 4)
32. Wadrib lahum masalar rajulaini ja'alnaa li ahadihimaa jannataini min a'naabinw wa hafafnaahumaa binakhilinw wa ja'alnaa bainahumaa zar'aa
33. Kiltal jannataini aatat ukulahaa wa lam tazlim minhu shai'anw wa fajjarnaa khi laalahumaa naharaa
34. Wa kaana lahoo samarun faqaala lisaahibihee wa huwa yuhaawiruhoo ana aksaru minka maalanw wa a'azzu nafaraa
35. Wa dakhala jannatahoo wa huwa zaalimul linafsihee qaala maaa azunnu an tabeeda haaziheee abadaa
36. Wa maaa azunnus Saa'ata qaaa'imatanw wa la'ir rudittu ilaa Rabbee la ajidanna khairam minhaa munqalabaa
37. Qaala lahoo saahibuhoo wa huwa yuhaawiruhooo akafarta billazee khalaqaka min turaabin summa min nutfatin summa sawwaaka rajulaa
38. Laakinaa Huwal laahu Rabbee wa laa ushriku bi Rabbeee ahadaa
39. Wa law laaa iz dakhalta jannataka qulta maa shaaa'al laahu laa quwwata illaa billaah; in tarani ana aqalla minka maalanw wa waladaa
40. Fa'asaa Rabeee any yu'tiyani khairam min jannatika wa yursila 'alaihaa husbaanam minas samaaa'i fatusbiha sa'eedan zalaqaa
41. Aw yusbiha maaa'uhaaa ghawran falan tastatee'a lahoo talabaa
42. Wa uheeta bisamarihee faasbaha yuqallibu kaffaihi 'alaa maaa anfaqa feehaa wa hiya khaawiyatun 'alaa 'urooshihaa wa yaqoolu yaalaitanee lam ushrik bi Rabbeee ahadaa
43. Wa lam takul lahoo fi'atuny yansuroonahoo min doonil laahi wa maa kaana muntasiraa
44. Hunaalikal walaayatu lillaahil haqq; huwa khairun sawaabanw wa khairun 'uqbaa (section 5)
45. Wadrib lahum masalal hayaatid dunyaa kamaaa'in anzalnaahu minas samaaa'i fakhtalata bihee nabaatul ardi fa asbaha hasheeman tazroo hur riyaah; wa kaanal laahu 'alaa kulli shai'im muqtadiraa
46. Almaalu walbanoona zeenatul hayaatid dunya wal baaqiyaatus saalihaatu khairun 'inda Rabbika sawaabanw wa khairun amalaa
47. Wa yawma nusaiyirul jibaala wa taral arda baariza tanw wa hasharnaahum falam nughaadir minhum ahadaa
48. Wa 'uridoo 'alaa Rabbika saffaa, laqad ji'tumoonaa kamaa khalaqnaakum awala marrah; bal za'amtum allannaj'ala lakum maw'idaa
49. Wa wudi'al kitaabu fataral mujrimeena mushfiqeena mimmaa feehi wa yaqooloona yaa wailatanaa maa lihaazal kitaabi laa yughaadiru saghee ratanw wa laa kabeeratan illaaa ahsaahaa; wa wajadoo maa 'amiloo haadiraa; wa laa yazlimu Rabbuka ahadaa (Section 6)
50. Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Ibleesa kaana minal jinni fafasaqa 'an amri Rabbih; afatattakhizoonahoo wa zurriyatahooo awliyaaa'a min doonee wa hum lakum 'aduww; bi'sa lizzaalimeena badalaa
51. Maaa ash hattuhum khalqas samaawaati wal ardi wa laa khalqa anfusihim wa maa kuntu muttakizal mudilleena 'adudaa
52. Wa Yawma yaqoolu naadoo shurakaaa'i yal lazeena za'amtum fada'awhum falam yastajeeboo lahum wa ja'alnaa bainahum maw biqaa
53. Wa ra al mujrimoonan Naara fazannooo annahum muwaaqi'oohaa wa lam yajidoo 'anhaa masrifaa (section 7)
54. Wa laqad sarrafnaa fee haazal quraani linnaasi mn kulli masal; wa kaanal insaanu aksara shai'in jadalaa
55. Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaa wa yastaghfiroo Rabbahum illaaa an taatiyahum sunnatul awwaleena aw yaatiyahumul 'azaabu qubulaa
56. Wa maa nursilul mursaleena illaa mubashshireena wa munzireen; wa yujaadilul lazeena kafaroo bilbaatili liyudhidoo bihil haqqa wattakhazooo Aayaatee wa maaa unziroo huzuwaa
57. Wa man azlamu mimman zukkira bi ayaati Rabbihee fa-a'rada 'anhaa wa nasiya maa qaddamat yadaah; innaa ja'alnaa 'alaa quloobihim akinnatan any yafqahoohu wa feee aazaanihim waqraa; wa in tad'uhum ilal hudaa falany yahtadooo izan abadaa
58. Wa Rabbukal Ghafooru zur rahmati law yu'aakhi zuhum bimaa kasaboo la'ajala lahumul 'azaab; bal lahum maw'idul lany yajidoo min doonihee maw'ilaa
59. Wa tkal quraaa ahlak nahum lammaa zulamoo wa ja'alnaa limahlikihim maw'idaa (section 8)
60. Wa iz qaalaa Moosaa lifataahu laaa abrahu hattaaa ablugha majma'al bahrayni aw amdiya huqubaa
61. Falammaa balaghaa majma'a bainihimaa nasiyaa hootahumaa fattakhaza sabeelahoo fil bahri sarabaa
62. Falammaa jaawazaa qaala lifataahu aatinaa ghadaaa'anaa laqad laqeena min safarinaa haazaa nasabaa
63. Qaala ara'ayta iz awainaaa ilas sakhrati fa innee naseetul hoota wa maaa ansaaneehu illash Shaitaanu an azkurah; wattakhaza sabeelahoo fil bahri'ajabaa
64. Qaala zaalika maa kunnaa nabgh; fartaddaa 'alaa aasaari him maa qasasaa
65. Fa wajadaa 'abdam min 'ibaadinaaa aatainaahu Rahmatam min 'indinaa wa 'allamnaahu mil ladunnaa 'ilmaa
66. Qaala lahoo Moosaa hal attabi'uka 'alaaa an tu'allimani mimmaa 'ullimta rushdaa
67. Qaalaa innaka lan tastatee'a ma'iya sabraa
68. Wa kaifa tasbiru 'alaa maa lam tuhit bihee khubraa
69. Qaala satajiduneee in shaa 'al laahu saabiranw wa laaa a'see laka amraa
70. Qaala fa init taba'tanee falaa tas'alnee 'an shai'in hattaaa uhdisa laka minhu zikraa (section 9)
71. Fantalaqaa hattaaa izaa rakibaa fis safeenati kharaqahaa qaala akharaqtahaa litughriqa ahlahaa laqad ji'ta shai'an imraa
72. Qaala alam aqul innaka lan tastatee'a ma'iya sabraa
73. Qaala laa tu'aakhiznee bimaa naseetu wa laa turhiqnee min amree 'usraa
74. Fantalaqaa hattaa izaa laqiyaa ghulaaman faqatalahoo qaala aqatalta nafsan zakiy yatam bighairi nafs; laqad ji'ta shai'an nukraa
75. Qaala alam aqul laka innaka lan tastatee'a ma'iya sabraa
76. Qaala in sa altuka 'an shai'im ba'dahaa falaa tusaahibnee qad balaghta mil ladunnee 'uzraa
77. Fantalaqaa hattaaa izaaa atayaaa ahla qaryatinis tat'amaaa ahlahaa fa abaw any yudaiyifoohumaa fawajadaa feehaa jidaarany yureedu any yanqadda fa aqaamah; qaala law shi'ta lattakhazta 'alaihi ajraa
78. Qaala haazaa firaaqu bainee wa bainik; sa unabi 'uka bitaaweeli maa lam tastati' 'alaihi sabraa
79. Ammas safeenatu fakaanat limasaakeena ya'maloona fil bahri fa arattu an a'eebahaa wa kaana waraaa' ahum malikuny yaakhuzu kulla safeenatin ghasbaa
80. Wa aammal ghulaamu fakaana abawaahu mu'minaini fakhasheenaaa any yurhiqa humaa tughyaananw wa kufraa
81. Faradnaa any yubdila humaa Rabbuhumaa khairam minhu zakaatanw wa aqraba ruhmaa
82. Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa maa fa'altuhoo 'an amree; zaalika taaweelu maa lam tasti' 'alaihi sabra (Section 10)
83. Wa yas'aloonaka 'an Zil Qarnaini qul sa atloo 'alaikum minhu zikraa
84. Innaa makkannaa lahoo fil ardi wa aatainaahu min kulli shai'in sababaa
85. Fa atba'a sababaa
86. Hattaaa izaa balagha maghribash shamsi wajadahaaa taghrubu fee 'aynin hami'a tinw wa wajada 'indahaa qawmaa; qulnaa yaa Zal Qarnaini immaaa an tu'az ziba wa immaaa an tattakhiza feehim husnaa
87. Qaala amaa man zalama fasawfa nu'azzibuhoo summa yuraddu ilaa Rabbihee fa yu 'azzibuhoo azaaban nukraa
88. Wa ammaa man aamana wa 'amila saalihan falahoo jazaaa'anil husnaa wa sanaqoolu lahoo min amrinaa yusraa
89. Summa atba'a sababaa
90. Hattaaa izaa balagha matli'ash shamsi wajdahaa tatlu'u alaa qawmil lam naj'al lahum min doonihaa sitraa
91. Kazaalika wa qad ahatnaa bimaa ladaihi khubraa
92. Summa atba'a sababaa
93. Hattaaa izaa balagha bainas saddaini wajada min doonihimaa qawmal laa yakaa doona yafqahoona qawlaa
94. Qaaloo yaa Zal qarnaini inna Yaajooja wa Maajooja mufsidoona fil ardi fahal naj'alu laka kharjan 'alaaa an taj'ala bainanaa wa bainahum saddas
95. Qaala maa makkannee feehi Rabbee khairun fa-a'eenoonee biquwwatin aj'al bainakum wa bainahum radmaa
96. Aatoonee zubaral hadeed, hattaaa izaa saawaa bainas sadafaini qaalan fukhoo hattaaa izaa ja'alahoo naaran qaala aatooneee ufrigh 'alaihi qitraa
97. Famas taa'ooo any yazharoohu wa mastataa'oo lahoo naqbaa
98. Qaala haaza rahmatummir Rabbee fa izaa jaaa'a wa'du Rabbee ja'alahoo dakkaaa'a; wa kaana; wa du Rabbee haqqaa
99. Wa taraknaa ba'dahum Yawma'iziny yamooju fee ba'dinw wa nufikha fis Soori fajama'naahum jam'aa
100. Wa 'aradnaa jahannama Yawma'izil lilkaafireena 'ardaa
101. Allazeena kaanat a'yunuhum fee ghitaaa'in 'an zikree wa kaanoo la yastatee'oona sam'aa (section 11)
102. Afahasibal lazeena kafarooo any yattakhizoo 'ibaadee min dooneee awliyaaa'; innaaa a'tadnaa jahannama lilkaafi reena nuzulaa
103. Qul hal nunabbi'ukum bilakhsareena a'maalaa
104. Allazeena dalla sa'yuhum fil hayaatid dunyaa wa hum yahsaboona annahum yuhsinoona sun'aa
105. Ulaaa'ikal lazeena kafaroo bi aayaati Rabbihim wa liqaaa'ihee fahabitat a'maaluhum falaa nuqeemu lahum Yawmal Qiyaamati waznaa
106. Zaalika jazaaa'uhum jahannamu bimaa kafaroo wattakhazooo Aayaatee wa Rusulee huzuwaa
107. Innal lazeena aamanoo wa 'amilus saalihaati kaanat lahum Jannaatul Firdawsi nuzulaa
108. Khaalideena feeha la yabghoona 'anhaa hiwalaa
109. Qul law kaanal bahru midaadal lik Kalimaati Rabbee lanafidal bahru qabla an tanfada Kalimaatu Rabbee wa law ji'naa bimislihee madadaa
110. Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa'a Rabbihee falya'mal 'amalan saalihanw wa laa yushrik bi'ibaadati Rabbiheee ahadaa (section 12)

111. Translation of Quran In English - Surah Al-Kahf

     
     
     
     

     All praise to Allah Who sent down the Book upon His Bondman and has not put therein any crookedness. The Book of justice that may warn of severe punishment from Allah and that may give the believers who dogood deeds the glad-tidings that for them there is good reward. In it, they shall abide forever. And that it may warn those who say, 'Allah has taken a son for Himself.' They have no knowledge about it nor their forefathers. What a monstrous word it is, that comes out from theirmouths. They are merely telling a lie. Then haply you will risk your life with grief after them if they believe not in this discourse. Undoubtedly We adorned the earth whatever is on it, so that We may test them as to which of them is best inworks. And undoubtedly whatever is on it, We shall one day leave it as a barren field. Did you know that the men of the cave and of the forest's, side were of Our a wonderful sign? When those youths took refuge in the cave and said, 'O our Lord, 'grant to us mercy from yourself and providefor us guidance in our affair. Then ' We smote their ears many years in the cave. Then we raised them up that We might see which of the two groups most rightly tell the period of their staythere. We relate to you their story with truth. They were some young men who believed in their Lord and Weincreased them in guidance. We solaced their hearts when they stood up and said. 'Our Lord is He Who is the Lord of heavens and earth,we shall not worship any god beside Him, if we did so, then necessarily we uttered crossing the limit. These our people have taken for themselves gods besides Him. Why then they do not bring for them a brightauthority? Then who is more unjust than he who fabricates a lie against Allah. And when you have separated yourselves from them and from all that which they worship beside Allah, thentake refuge in the cave, your lord will unfold for you His mercy and will prepare an easy arrangement of youraffairs. And O beloved! You will see the sun when it rises, moves away from their cave to the right and when it sets,turn away from them on the left, whereas they are in the open space of the cave. This is of the signs of Allah.He whom Allah guides is on the right way, and he whom He sends astray, for him you will never find asupporter to guide. And you might deem them awake and they sleep and We turn them about to the right and to the left and theirdog has stretched his forelegs at the thresh hold of the Cave. O listener! if you had a look peeping at them,then you would have run away turning your back and would have surely filled with terror of them. And likewise We did rouse them that they might question one another. One spokesman of them spoke, 'Howlong have you stayed here, some of them spoke, 'We stayed a day or part of a day'. Others spoke, 'Your Lordknows well how long you stayed', now then send one of you with this silver, to the city, then let him look forwhich food is the cleaner there and that he may bring for you provision from it, and let him be courteous andlet him not inform anyone about you. Undoubtedly, if they would know you, then they would stone you or make you revert to their faith and if itwere so, then you would never get any good. Likewise We did inform of them that the people might know that Allah's promise is true and that the Hour -there is no doubt about it. When they began disputing among themselves about their affair' then they said''build over their cave any building? Their Lord knows well about them. Those who prevailed in their affair said,'we swear that we shall erect over them a mosque.' Now they will say, They are three and the fourth one is their dog', and some will say. 'They are five and sixthone is their dog, without seeing guessing atrandom, 'and some will say, they are seven and the eight one istheir dog.' Say you, 'My Lord knows well their number, none knows them but a few, so debate not about them,but the discussion to the extent outwardly expressed, and ask not to any man of the Book about them. And never say of any thing that I will do this tomorrow. But that Allah please, add remember your Lord when you forget and say like this, 'it is near that my Lord mightmake me see the right path nearer than this.' And they stayed in their cave three hundred years. Nine more. Say you, 'Allah knows well, how long they stayed. For Him alone is all the unseen of heavens and earth. Whatexcellent He sees and what excellent He hears. They have no protector beside Him and He associates no one inHis order. And recite what has been revealed to you of the Book of your Lord, there is none to alter His words, and neveryou will find refuge beside Him. And keep yourself familiar to those who call upon their Lord in the morning and evening seeking His pleasureand your eyes should not see others leaving them; would you like the adornment of the life of this world? Andobey not him whose heart We have made neglectful of Our remembrance and who followed his own desire andwhose affair exceeded the limit. And say, 'the truth is from your Lord, then whoso will, let him believe and whoso will, let him disbelieve,undoubtedly We have already prepared for the unjust a fire whose walls would surround them. And if theycomplain for water, then they will be helped with water, which is like molten lead that will burn the faces. Whata bad drink it is, and the hell what an evil place to stay. Undoubtedly those who believed and did good deeds. We shall not waste the reward of those whose works aregood. For them, there are gardens for habitation beneath which streams flow. They will be adorned therein withbracelets of gold and will wear green garments of silk and heavy brocade, leaning therein on raised couches,and the paradise, what a good resting-place And state to them the position of two men, that to one of them We provided with two gardens of grapes andcovered them with date-palms and We placed agricultural farming in between. Both gardens brought forth their fruits and gave nothing short in it, and We caused to flow streams amidstboth. And he had fruits, then he said to his companion, and he used to argue with him, 'I have greater wealth thanyou and am stronger in respect of men.' And he entered in his garden while wronging his soul. He said, 'I do not think that it will ever perish'; And I do not think that the Hour will ever come, and even if I am returned to my Lord, then I shall surely, get abetter place of return than this garden. His companion replied to him while arguing with him, 'do you disbelieve in Him Who created you from dustthen from a purified drop of water, then made you a right man?' But I say only this that He, Allah, is my Lord and I associate none with my Lord'. And why it was not so that when you entered in your garden then you would have told, as Allah wills, we haveno power but the help of Allah, if you see me as less than you in wealth and offspring. Then it is near that my Lord will give me something better than your garden and send down thunder bolt fromheaven on your garden, then it may become a bare plain ground. Or its water sink in the ground, then you could never be able to find it. And his fruits were encompassed, then he remained wringing his hands for what he had spent in that gardenand it had fallen on its trellises and he is saying Oh; 'If I would not have associated anyone with my Lord'. And he had no party to help him against Allah, nor he was able to take revenge. Here it becomes clear that the authority is of Allah, the True. His reward the best and best is the end ofbelieving in Him And relate to them the example of the life of the World, it is as a water We sent down from the heaven, thenthe greenery of the earth because of it came out thickly and then it became dry grass which the wind scatter.And Allah is powerful over everything. The wealth and sons are an adornment of the life of this world and the lasting are the good things, theirreward is better with your Lord and is best in hope. And the Day We shall cause the mountains to move and you will see the earth clean open and We shall risethem, then We shall not leave any one of them. And all shall be presented before your Lord standing in rows. Undoubtedly you have Come to Us same as Wehad made you at first, but you thought that We would never fix any time of the promise. And the book shall be put, then you will see the culprits fearing for what is written therein and will say, 'Oh!Woe to us, what happened to this writing? It left neither any small sin nor a big sin that has not beenencompassed, and they found all that they did before them. And your -Lord is not unjust to anyone. And remember when We ordered angels to prostrate before Adam, then all prostrated save Iblees (Devil). Hewas of the Jinn, and then he went out of the command of his Lord. Do you take him and his offsprings forfriends apart from Me? And they are your enemies what an evil exchanges the unjust got. I had neither made them sit before Me while creating heavens and earth nor while creating themselves, andnor it is befitting to My Dignity that I should make My supporters to those who lead astray to others. And the Day when He will say, 'call My associates, whom you fancied, 'then they will call them; they will notanswer them, and We shall set a field of destruction between them. And the guilty will see the Fire and will believe that they are to call in it and will, find no way of return from it. And undoubtedly, We have explained in varied manner all kinds of examples in this Quran for the people. Andthe man is over every thing most contentious. And what hindered men from believing when guidance came to them and from asking forgiveness from theirLord. but that the traditions of the ancients should come to them or that, the varied torments should comeupon them. And We send not the messengers but as bearers of glad tidings and as warners and those who are infidelscontend with falsehood that they may subvert the truth therewith. And they took My signs and what they werewarned of as a joke. And who is more unjust than he who when he is reminded of the signs of his Lord turns away his face fromthem, and forgets what his hands have sent forward. We have put covers on their hearts that they may notunderstand Quran and in their ears heaviness. And if you call them towards guidance then too, they will neverfind the way, And your Lord is the Forgiver, full of mercy. If He would have seized them for what they did then He wouldhave hastened torment for them. But for them there is an appointed time against which they will not find anyrefuge. And these towns: We have destroyed when they committed injustices, and We had appointed a fixed time fortheir destruction. And recall; when Musa said to his servant, 'I shall not desist until I reach there where two seas have joined, orI go on for ages. Then when they both reached the meeting place of two seas they forgot their fish, and it found its way in thesea making an underground passage. Then when they had passed over from there, Musa told his servant, bring my breakfast, we have no doubtfaced great hardship in this Journey. He said, please see, when we took rest near that rock, then undoubtedly I forgot the fish, and the Satan (devil)made me forget so that I may mention it and it took its way in the sea, it is strange. Musa said, 'that is what we wanted; then turned back retracing their footsteps. Then they found a bondman from Our bondmen, whom We gave mercy from Ourselves and bestowed him,Our inspired knowledge. Musa said to him, 'should I remain with you on the condition that you will teach me of the right things whichyou have been taught. He said, 'you can never stay with me.' And how you will keep patience over that which your knowledge encompasses not? Musa said, 'soon if Allah will, you will find me patient, and I shall not disobey you in any affair. He said, 'If you remain with me, then ask, not anything, unless I myself mention it. Now both of them set out, until when they embarked in a boat, he cleaved it. Musa told, 'have you cleaved it inorder to drown its passengers, undoubtedly you have done a wrong thing.' He said? ' Did I not tell you, that you would not be able to stay with me.' Musa said, 'catch me not for what I forgot and put not difficulty in my affair on me. Again, both of them set out, until when they met a boy he killed him, Musa said. 'Have you killed an innocentsoul without his having killed another? Undoubtedly you have done a hideous thing'. He said, 'Had I not told you, that you could never keep company with me'? Musa said, 'If I ask anything to you after this, then keep not company with me; undoubtedly, your excuse isalready fulfilled from my side'. Again both went on till they came to the people of a village, they asked the villagers for food, but they refusedto entertain them, then the two found a wall about to fall, he set it up right. Musa said, 'if you had wished, youcould have taken a wage for it'. He said, 'this is the separation between me and you'; now I shall tell you the explanation of those things overwhich you could not have patience. As for the boat, it belonged to certain poor people who were working in the sea, then I intended to make itfaulty and behind them, there was a king who used to seize every perfect boat forcibly. And as for the boy, his parents were Muslims, then we feared that he might involve them in contumacy andinfidelity. Then we intended their Lord might give them one better than he in purity and nearer in affection. As for that wall, it belonged to the two orphan lads of the city and underneath it was their treasure and theirfather was a noble man; then your Lord desired that those two should reach their maturity and bring forth theirtreasure as a mercy from your Lord, and this I did, not of my own biding. This is the significance of thosethings on which you could not have patience. And they ask you about Zulqarnain, say, you; 'I recite to you an account of him'. Undoubtedly, We gave him a control in the earth and bestowed him a means of everything. Then he followed a way. Till when he reached the place of sun setting, he found it setting in a spring of black mud, and he found apeople there. We said, 'O Zulqarnain, either you punish them or do good to them'. He submitted, 'as one who did injustice, we shall punish him soon, then he will be returned towards his Lord,He will strike him with an evil striking'. And one who believed and did good deeds then the recompense for him is the good; and soon We shall speakto him easy affair. Again, he followed a way. Until, when he reached the place of sun rising he found it rising on a people for whom We had not put anyshelter against the sun. So is the talk. And whatever he had, Our knowledge encompasses all. Again, he followed a way. Until when he reached between two mountains, he found inside them some such people who deemed not tounderstand any word. They said, 'O Zulqarnain, undoubtedly, Yajuj (Gog) and Majuj (Magog) create mischief in the earth, should wethen fix some tribute for you on the condition that you may set up a wall between us and them.' He said, 'that upon which my Lord has given me control is better, then help me with strength, I may make astrong barrier between you and them.' Bring to me the pieces of iron, till when he leveled the wall upto the sides of the two mountains, he said,'blow', till when he made it a fire, said he, 'bring me, that I may pour molten copper on it'. Then Yajuj and Majuj could neither climb over it, and nor could make a hole in it. He said, 'this is a mercy from my Lord, 'then when the promise of my Lord will come, He will break it intopieces, and the promise of my Lord is ever true.' And on that day We shall leave them that one group, of them will surge over the other and the trumpet shallbe blown, then We shall gather them all together. And We shall bring the Hell before the infidels. Those upon whose eyes there were covering from My remembrance and could not hear the truth. Do then the infidels bondmen as their supporters beside Me? Undoubtedly We have already prepared hell forthe hospitality of the infidels. Say you, 'shall I tell you. Whose actions are worst? Those whose all struggles were lost in the life of the world and they imagine that they are doing good work. These are the people who disbelieved in the signs of their Lord and in His meeting. Therefore all-their deedsare vain, and We shall not establish any weight for them on the day of judgement. This is their recompense, the Hell for they disbelieved and took My Signs and My Messengers in mockery. Undoubtedly, those who believed and did good deeds, the gardens of paradise are for their hospitality. They shall dwell in it forever, not willing to change the place therefrom. Say you, 'if the sea be the ink for the words of my Lord, then necessarily, the sea would be exhausted and thewords of my Lord would not come to an end, though We may bring the like of it for help.' Say you, 'apparently in facial outlook of a man, I am like you, I receive revelation that your God is one God,then who-so-ever hopes to meet his Lord, he should do noble deeds and associate not any one in the worshipof his Lord.

wazifa for removing evil eye

 

Sayyīdunā Abū Sa’īd Khudrī raziallahu tala anhu
has reported that the Holy Prophet sallallahu alaihi wasallam
evil eye of Jinns and humans to such an extent that Sūraĥ
Falaq and Sūraĥ Nās were revealed. Then the Holy Prophet sallallahu alaihi wasallam used to seek refuge against the (adopted these and left the others. (Sunan-ut-

Tirmiżī, pp. 13, vol. 4, Ḥadīš 2065)
Ḥakīm-ul-Ummaĥ, Muftī Aḥmad Yār Khān wrote
in explanation of this Ḥadīš, ‘That is, before the revelation of
Sūraĥ Falaq and Sūraĥ Nās, the Beloved and Blessed Prophet sallallahu alaihi wasallam
to perform various supplications for
protection against the evil eye of Jinns and humans, for example auzu billahil jaanna etc., then (after the revelation of Sūraĥ Falaq
 ٖ and Sūraĥ Nās) he -sallallahu alaihi wasallam
of other invocations and commenced repeated use of Sūraĥ
Falaq and Sūraĥ Nās for (spiritual) exercise.’ (Mirāt-ul Manājīḥ,
*( abandoned frequent recital pp. 245, vol. 6)

sure falaq

Bismillaahir Rahmaanir Raheem

1. Qul a'uzoo bi rabbil-falaq
2. Min sharri ma khalaq
3. Wa min sharri ghasiqin iza waqab
4. Wa min sharrin-naffaa-thaati fil 'uqad
5. Wa min shar ri haasidin iza hasad

6. sure falaq translation

7. 
   

1. Say you, 'I take refuge with the Lord of Daybreak.
   
2. From the evil of all creatures;
   
3. And from the evil of the darkening one when it sets.
   
4. And from the evil of those women who blow in the knots.
   
5. And from the evil of the envier when he envies me.

6. sure naas

7. Bismillaahir Rahmaanir Raheem
8. 1. Qul a'uzu birabbin naas
   2. Malikin naas
   3. Ilaahin naas
   4. Min sharril was waasil khannaas
   5. Al lazee yuwas wisu fee sudoorin naas
   6. Minal jinnati wan naas

   7. sure naas  translation

1. Say you, I came in the refuge of the Lord of all mankind;
   
2. King of all,
   
3. God of all,
   
4. From the evil of him who whispers evil designs in the heart and slinks away.
   
5. Those who whisper in the hearts of mankind.
   
6. Jinn and men.

wazifa in urdu بری نظر اتارنے کے لئے

سیدنا ابو سعید خدری raziallahu تال عنہ
پیغمبر اکرم صلی وسلم خبر دی ہے کہ
اس حد تک جنوں اور انسانوں کی بری نظر کہ سورہ
الفلق اور سورہ شمالی علاقہ جات نازل کیا گیا تھا. اس کے بعد پیغمبر اکرم صلی وسلم دوسروں کے خلاف پناہ (ان کو اپنایا تلاش کرنے کے لئے استعمال کیا اور چھوڑ دیا. (سنن-ut-
ترمذی، پی پی. 13، والیوم. 4، 2065 حدیث)
حکیم الاسلام امت، مفتی احمد یار خان نے لکھا

کے نزول سے پہلے ہے کہ اس حدیث، 'کی وضاحت، میں

سورہ الفلق اور سورہ شمالی علاقہ جات، محبوب اور بابرکت نبی صلی وسلم
کے لئے مختلف دعائیں انجام دینے کے لئے

مثال auzu باللہ jaanna وغیرہ، اس کے بعد کے لئے جنوں اور انسانوں کی نظر بد، (سورہ الفلق کے نزول کے بعد

 اور سورہ شمالی علاقہ جات) وہ -sallallahu علیہ وسلم
دیگر دعائیں اور سورہ کے شروع بار بار استعمال کی

الفلق اور (روحانی) ورزش کے لئے سورہnaas  علاقہ جات. '(مرات القرآن Manājīḥ،

* (ترک کر بار بار تلاوت پی پی. 245، ج 6)

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
1: قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
2: مِن شَرِّ مَا خَلَقَ
3: وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
4: وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ
5: وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

1|بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ قُل أَعوذُ بِرَبِّ النّاسِ
2|مَلِكِ النّاسِ
3|إِلٰهِ النّاسِ
4|مِن شَرِّ الوَسواسِ الخَنّاسِ
5|الَّذى يُوَسوِسُ فى صُدورِ النّاسِ
6|مِنَ الجِنَّةِ وَالنّاسِ

wazifa buri nazar utaarnay ke liye in roman urdu

syedna abbu Saeed خدری raziallahu taal anho
paighambar akrm sale wasalam khabar di hai ke
is had taq junoo aur insanon ki buri nazar ke surah
الفلق aur surah shumali ilaqa jaat nazil kya gaya tha. is ke baad paighambar akrm sale wasalam dosaron ke khilaaf panah ( un ko apnaya talaash karne ke liye istemaal kya aur chore diya. ( سنن-ut-
tirmizi, pi pi. 13, volume. 4, 2065 hadees )
hakeem al - islam ummat, mufti Ahmed yaar Khan neh likha

ke nuzool se pehlay hai ke is hadees,' ki wazahat, mein

surah الفلق aur surah shumali ilaqa jaat, mehboob aur babarkat nabi sale wasalam
ke liye mukhtalif duayen injaam dainay ke liye

misaal auzu ballh jaanna waghera, is ke baad ke liye junoo aur insanon ki nazar bad, ( surah الفلق ke nuzool ke baad

 اور surah shumali ilaqa jaat ) woh -sallallahu aleh wasalam
deegar duayen aur surah ke shuru baar baar istemaal ki

الفلق aur ( Rohani ) werzish ke liye surah shumali ilaqa jaat.' ( marat alqraan manājīḥ ,

* ( tark kar baar baar talawat pi pi. 245, j 6 )

.

using wazifa proof with hadis

it is reported from Sayyīdunā Anas raziallahu tala anhu
  that the Final Prophet sallallahu alaihi wasallam consented for seeking Dam [dʌm]

(spiritual treatment) in case of the evil eye, poisonous bites

and blisters/pimples. (Saḥīḥ Muslim, pp. 1206, Ḥadīš 2196)
On page 645 of Ashi’a-tul-Lam’āt (Persian), ‘Allāmaĥ Shaykh


‘Abdul Ḥaq Muḥaddiš Diĥlvī rehmatullahi tala alaih  writes in explanation

of this Ḥadīš: ‘Remember, performing Dam is permissible in

case of all ailments and afflictions – this (provision) is not

restricted to these three. These three have been mentioned

specifically as Dam is more fitting and effective for these as

A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, ‘Allāmaĥ Maulānā Al-Ḥāj

Al-Ḥāfiẓ Al-Qārī Ash-Shaĥ Imām Aḥmad Razā Khān rehmatullahi tala alaih has stated on page 168 of Fatāwā Africa: There is nothing

wrong in the use of permissible amulets [Ta’wīżāt] which are

prepared from verses of Qurān, the grand names of Allah

or other invocations or supplications; in fact these are

Mustaḥab. The Beloved and Blessed Prophet sallallahu alaihi wasallam

meaning, ‘Whoever from

amongst you can benefit his Muslim brother he should do so.’(Saḥīḥ Muslim, pp. 1208, Ḥadīš 2199)

حدیث کے ساتھ wazifa ثبوت کا استعمال کرتے ہوئے

wazifa ka istamal in urdu

 



یہ سیدنا انس raziallahu تال عنہ سے روایت ہے
  نبی آخر الزماں صلی وسلم کے حصول کے لیے رضامند کہ ڈیم [dʌm]

نظر بد کی صورت میں (روحانی علاج)، زہریلا کاٹنے

اور چھالے / پھوڑنا. (صحیح مسلم، پی پی. 1206، 2196 حدیث)
Ashi'a-Tul کی-Lam'āt (فارسی) کے صفحہ 645، 'علامہ شیخ پر

'عبد الحق محدث Diĥlvī rehmatullahi تال alaih وضاحت میں لکھتے ہیں

اس حدیث کی: 'ڈیم میں جائز ہے پرفارمنگ، یاد رکھیں

تمام بیماریوں اور مصیبتوں کی صورت - اس (رزق) نہیں ہے

ان تین تک محدود. یہ تینوں ذکر کیا گیا ہے

ڈیم کے طور پر ان کے لئے خرابی ہے اور مؤثر ہے خاص طور پر کے طور پر

A'lā حضرت، امام اہل سنت، 'علامہ مولانا الحاج

امام حافظ امام قاری راھ شاہ امام احمد رضا خان alaih فتاوی افریقہ کے صفحہ 168 پر بیان کیا ہے تال rehmatullahi: کچھ نہیں ہے

ہیں جو جائز تعویذ [Ta'wīżāt] کے استعمال میں غلط

قرآن مجید کی آیات، اللہ کی عظیم الشان ناموں سے تیار

یا دیگر دعائیں یا دعا؛ حقیقت میں یہ ہیں

مستحب. محبوب اور بابرکت نبی صلی وسلم

لھذا جس سے '، جس کا مطلب

آپ اپنے مسلمان بھائی کو فائدہ ہو سکتا ہے کے درمیان انہوں نے ایسا ہی کرنا چاہیے. '(صحیح مسلم، پی پی. 1208، 2199 حدیث)

  ،hadees ke sath wazifa saboot ka istemaal karte hue in roman urdu

yeh syedna ans raziallahu taal anho se rivayet hai
nabi aakhir alzman sale wasalam ke husool ke liye razamand ke dem [ dʌm ]

nazar bad ki soorat mein ( Rohani ilaaj ), zahreela kaatnay

aur chhalay / phorna. ( sahih muslim, pi pi. 1206, 2196 hadees )
ashi' a-tul کی-lam' āt ( farsi ) ke safha 645,' allama Sheikh par

' Abdul Al Haq Muhaddas diĥlvī rehmatullahi taal alaih wazahat mein likhte hain

is hadees ki :' dem mein jaaiz hai prfarmng, yaad rakhen

tamam bimarion aur musibaton ki soorat - is ( rizaq ) nahi hai

un teen taq mehdood. yeh tenun zikar kiya gaya hai

dem ke tor par un ke liye kharabi hai aur muasar hai khaas tor par ke tor par

a' lā hazrat, imam ahal sunnat,' allama molana alhaj

imam Hafiz imam qaari راھ Shah imam Ahmed Raza Khan alaih fatawa Africa ke safha 168 par bayan kya hai taal rehmatullahi : kuch nahi hai

hain jo jaaiz taveez [ ta' wīżāt ] ke istemaal mein ghalat

quran Majeed ki ayaat, Allah ki azeem al shan naamon se tayyar

ya deegar duayen ya دعا؛ haqeeqat mein yeh hain

mustahib. mehboob aur babarkat nabi sale wasalam

lhza jis se ', jis ka matlab

aap apne musalman bhai ko faida ho sakta hai ke darmain unhon ny aisa hi karna chahiye.' ( sahih muslim, pi pi. 1208, 2199 hadees )

benifits of Āyat-ul-Kursī

Whoever recites Āyat-ul-Kursī after everyṢalāĥ will receive the blessings as mentioned below.

1.  Wazifa  Āyat-ul-Kursī for Paradise

Whoever recite daily Āyat-ul-Kursī and make wazifa of Āyat-ul-Kursī  will enter Paradise after death

2. Wazifa  Āyat-ul-Kursī for shaytan

Whoever recite daily Āyat-ul-Kursī and make wazifa of Āyat-ul-Kursī will remain secured from all the tricks of Shayṭān and jinn demons and any kind of problem

3.Wazifa  Āyat-ul-Kursī destitution and poverty

 If he is destitute then in a few days his destitution and
poverty will be distanced from him.

4. Wazifa  Āyat-ul-Kursī for burning

whoever recites Āyat-ul-Kursī and the two subsequent verses up to khalidoon n the morning, in the evening, andwhen lying down on his bed, he will be protected from
theft, drowning, and burning

4 Excellences of Āyat-ul-Kursī

1. It is mentioned in a Ḥadīš that amongst all the verses ofthe glorious Qurān, this verse [i.e. Āyat-ul-Kursī] is of
immense excellence. (Ad-Dur-rul-Manšūr, pp. 6, vol. 2)
2. It is reported from Sayyidunā Ubay bin Kabthat the Sultan of Madīnaĥ.... O AbūMunżir! Of all of the verses of the Qurān which you havememorized, do you know which one is most grand?’ I Replied "allahu la ilaha illa huwal haiyul qayyum"
Then the Holy Prophet ..
.... Congratulations to you on yourknowledge.’ (Saḥīḥ Muslim, pp. 405, Ḥadīš 810)
3. In one of the narrations in Mustadrak, it is mentionedthat there is one verse in Sūraĥ al-Baqaraĥ which is the
chief of all of the verses of the Holy Qurān. Shayṭān fleesfrom the home in which this verse is recited, and the
verse is Āyat-ul-Kursī. (Al-Mustadrak, pp. 647, vol. 2, Ḥadīš 3080)4. Amīr-ul-Mūminīn Sayyiduna ali.... stated, ‘I
heard the Noble Prophet..... from theMimbar [pulpit] that whoever recites Āyat-ul-Kursī afterevery Ṣalāĥ, there is nothing preventing him from entryto Paradise except death, and whoever recites this before
going to sleep at night, Allah will protect him, hishouse, and the neighbouring houses.’ (Shu’ab-ul-Īmān, pp.
458, vol. 2, Ḥadīš 2395

‘

Transliteration of Ayatul Kursi

O Lord! Where are you sending us to? Are you sending us to a place of [the People of] transgressions and sins?’ 

Allah, the Noble and Grand, revealed to them (the verses), 
‘Go down as I swear by My Greatness and My Majesty that not a single person from amongst the progeny of Muhammad and their followers shall recite you after that which I have made obligatory upon them (the five canonical prayers) every day except that I will glance at them with a special glance with My eyes seventy times every day and with every glance, I will fulfill seventy of their desires and I will accept (their supplications) even though they have sins (on their record) and these verses will make up the basis of The Book (Ummul Kitab – meaning Suratul Hamd) and the verse, ‘Allah bears witness that there is no other entity worthy of worship except for Him and so do the angels (bear witness to this) and so do those who possess knowledge’ [3:18] and Ayatul Kursi and the verse of dominion, ‘Say: To Allah belongs the Kingdom…’ [3:26]

wazifas of 27 night of rajab

Engaging in worship in the 27th night of Rajab There is no disagreement of any kind among the scholars on the merit of night worship and its benefits. The fact is that the command of night worship and offering Salaat in the night is established by the Holy Quran and the rigorouslyauthenticated Hadith. The Companions, the

Successors and the Imams and the saints of the Ummah have been spending their nights in worshipping and praying to Allah Most High. All these have been detailed in the previous pages. In this chapter, the excellence and importance of Shab Meraj will be specially described. The 27th night of Rajab is mentioned in Surah Dhuha Almighty Allah has sworn by the night in the second verse of Surah Dhuha. The Lord Almighty says: And by the night when it covers up, Surah Dhuha (93:02) Various opinions have been given about the “night” mentioned in this verse. ‘Allama Ismail Haqqi (May Allah shower His mercy on him) has given the following exegesis of this verse along with other interpretations: Translation: It is narrated on the authority of Hadhrat Imam Ja’afar Sadiq (May Allah be well pleased with him) that this means the time when Almighty Allah granted the honor of conversation to Hadhrat Moosa (May peace be upon him) and the “night” meant here is the 27th night of Rajab (i.e. Shab Meraj). (Tafseer Ruh Al Bayan, Surah Dhuha, 02) This exegesis has also been mentioned by Hadhrat Shah ‘Abdul ‘Azeez Dehlvi (May Allah shower His mercy on him) in his exegesis, Tafseer Fath Ul ‘Azeez: Translation: Some exegetes have opined that “Dhuha” means the time of the birth of the Holy Prophet (Sallallahu alaihi wa sallam) and the “night” means the 27th night of Rajab. (Tafseer Fath Ul ‘Azeez, Surah Dhuha-02, Pg. No. 281) This night is mentioned in Surah Fajr Hadhrat Ismail Haqqi (May Allah shower His mercy on him) writes the various interpretations of verse no. 4 in Tafseer Ruh Al Bayan: Translation:……….If this meaning is taken generally, it might mean any night and anyone who travels in the night. The second interpretation is that this doesn’t mean any night, but means a special night and that is the 27th night of Rajab and the traveler is not any traveler, but it means the one who travels in the spiritual realms for the proximity of Allah Most High and to see him, the Holy Prophet (Sallallahu alaihi wa sallam). As per this interpretation, the translation of this verse will be: By the 27th night of Rajab! In which the Holy Prophet (Sallallahu alaihi wa sallam) traveled the spiritual realms. Hadhrat Ismail (May Allah shower His mercy on him) writes further: Translation: The wisdom behind swearing by the 27th night of Rajab is that Allah Most High took His most special worshipper, the Holy Prophet (Sallallahu alaihi wa sallam) on a tour and through this, this night became more distinguished than all other nights. This is a valued night, a night of eminence, closeness and union and vision and of ultimate beauty. (Tafseer Ruh Al Bayan, Surah Fajr, 4) There are no two opinions that when Allah Most High mentions a night, it shows the superiority and excellence of that night. Thus, the night is spent in worship and prayer to gain the special blessings of that night and to fill one’s coffers with the mercy that descends that night. Worship in the 27th night of Rajab – Proof from the Hadith In Hadith not only are the merits and excellence of Shab Qadr and the 15th night of Sha’aban, but the Hadith also mention the excellence of the 27th night of Rajab and the rewards and benefits of worshipping in that night in great detail. After learning of these details, readers can decide for themselves. The claim that the Companions didn’t engage in worship on the 27th night of Rajab is totally against the Hadith and against all verifiable fact. Every Muslim will want to offer the Salaat which we have been exhorted to offer on the 27th night of Rajab, at least once in the whole lifetime. It is but the benevolence of Almighty Allah that to grant us this privilege, He gave us glad tidings through the Holy Prophet (Sallallahu alaihi wa sallam). Is it possible that after listening to this from the Holy Prophet (Sallallahu alaihi wa sallam) Himself, the Companions would simply while away the night although they were the very epitome of this verse: Their sides stay away from their beds and they call out to their Lord in a (mingled state) of fear and hope and spend (in Our way) out of the sustenance We have provided them. Surah Sajdah (32:16) Excellence of offering 12 Raka’at of Salaat in the 27th night of Rajab There is a Hadith: Translation: Hadhrat Anas bin Malik (May Allah be well pleased with him) relates from the Holy Prophet (Sallallahu alaihi wa sallam) that He (Sallallahu alaihi wa sallam) said: There is such a night in the month of Rajab in which virtues worth 100 years are written for those who act and that is the 27th night of Rajab. The person who offers 12 Raka’at of Salaat this night in such a way that he (or she) recites any Surah after Surah Fatiha, in units of 2 Raka’at each and after finishing the Salaat, recites Subhan Allahi Walhamdulillahi Wa Laa Ilaaha Illallahu Wallaahu Akbar 100 times, recites “Istighfaar” 100 times and sends Durood on the Holy Prophet (Sallallahu alaihi wa sallam) 100 times and asks for whatever good he (or she) wants of this world or the hereafter and fasts the next day, Almighty Allah will certainly accept all his supplications except that he makes supplicates for some disobedience (that supplication will not be accepted). (Fadhaail Al Auqaat Lil Baihaqui, Hadith No. 12; Shua’bul Iman, Hadith No. 3651; Jame’ Ul Ahadeeth, Hadith No. 41812; Jame’ Ul Kabeer, Hadith No. 171; Kanz Ul ‘Ummaal, Hadith No. 35170. Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183; Tafseer Durre Manthoor, Surah Tauba-36) Excellence of the 27th day and its worship Hadhrat Ghouse Azam (May Allah be well pleased with him) has related a Hadith with his own chain of authority about the excellence of fasting on the 27th day of Rajab: Translation: Hadhrat Abu Hurairah (May Allah be well pleased with him) said: The Holy Prophet (Sallallahu alaihi wa sallam) said: For the person who fasts on the 27th of Rajab, the reward of fasting for 60 months is recorded. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182) There is another Hadith in the same book: Translation: It is narrated on the authority of Hadhrat Hasan Basri (May Allah shower His mercy on him), he says: Hadhrat ‘Abdullah bin ‘Abbas (May Allah be well pleased with them) would put himself in seclusion (‘Itikaaf) on the 27th of Rajab. He would keep offering Salaat until Salaat Ul Zuhr. When he would offer Salaat Ul Zuhr, he would move a bit to one side and offer 4 Raka’at. In each Raka’at, he would recite Surah Fatiha and Surah Falaq and Surah Naas once each and Surah Qadr thrice and Surah Ikhlaas 50 times. Then he would supplicate until Salaat Ul ‘Asr and would say: This would be the custom of the Holy Prophet (Sallallahu alaihi wa sallam) on this day. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182) The excellence of worship in Shab Meraj and of fasting on the 27th of Rajab Imam Abu Bakr Ahmed bin Hussain Baihaqui, Imam Suyuti, ‘Allama ‘Ali Muttaqi Al Hindi and Hadhrat Shah ‘Abdul Haq Muhaddith Dehlvi (May Allah shower His mercy on them) have reported a Hadith in their respective books: Translation: It is narrated on the authority of Hadhrat Salman Farsi (May Allah be well pleased with him), he says that the Holy Prophet (Sallallahu alaihi wa sallam) said: There is such a day in the month of Rajab and such a night that whoever fasts on that day and stands up in worship in that night has as if fasted for 100 years and spent 100 years in worship and that is the 27th night of Rajab. (Fadhaail Al Auqaat, Hadith No. 11; Shua’bul Iman, Hadith No. 3650; Jame’ Ul Ahadeeth, Hadith No. 14813; Al Jame’ Ul Kabeer, Hadith No. 172; Kanz Ul ‘Ummaal, Hadith No. 35169; Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183, Tafseer Durr Al Manthoor, Surah Tauba-36) The aforementioned Hadith make it clear that engaging in worship on the 27th night of Rajab is the Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam) and the Sunnah of the Companions. Fasting on the 27th day has much excellence and reward. Stopping people from these forms of worship and declaring it as a reprehensible innovation is not at all allowed by the Shariah. A weakly authenticated Hadith is acceptable in issues of excellence All the Hadith experts are in consensus that in matters of excellence (Fadhaail), a weakly authenticated Hadith is to be acted upon. Thus, Imam Abu Zakariyya Mohiuddin Yahya bin Sharaf Nawawi (May Allah shower His mercy on him) has clarified this at various places in his writings: Translation: The scholars of the Ummah all hold that it is permissible to acts upon a weakly authenticated Hadith in matters of excellence. (Sharh Al Arba‘een An Nawawiyya, Muqaddima, Al Majmu’ Sharh Ul Muhadhhab) In spite of weakly-authenticated Hadith being accepted by the Hadith experts, rejecting the Hadith which mention the excellence of the 27th night of Rajab by simply labeling them as weakly-authenticated (Dha’eef) isn’t just at all. Honesty and impartiality demand that even the weak Hadith about the 27 night of Rajab ought to be acted upon, as per the clarification of the Hadith-experts. Those who demand rigorously authenticated Hadith also act upon weakly authenticated Hadith Those who claim to act “only” upon rigorously authenticated Hadith don’t accept the Hadith relating to the 27th night of Rajab citing them as weakly authenticated. However, they themselves act on weakly authenticated Hadith. As an illustration, only one example is being given here. It will reveal the reality of those who claim to act “only” on rigorously authenticated Hadith. Hadith about having 2 witnesses for marriage is weak In the opinion of the Hanafi, Shafa’ee and Hambali schools of Jurisprudence and also with those who claim to follow “only” rigorously authenticated Hadith although the Hadith from which this ruling is deduced is not rigorously authenticated with respect to its chain of narration: Translation: Marriage is valid only with the permission of the guardian (Wali) in the presence of 2 witnesses. Imam Daraqutni (May Allah shower His Mercy on him) has mentioned this Hadith in his Sunan. In the chain of narration of Imam Daraqutni, there is ‘Abdullah bin Muhriz about whom Imam Ibn Hajr ‘Asqalani has written: Translation: ‘Abdullah bin Muhriz is a very unreliable narrator. (Lisan Ul Meezaan Li Ibn Hajr ‘Asqalani, Manismuhoo ‘Abdullah) A very famous and authoritative scholar of the non-followers Siddiq bin Hasan Qanuji writes in Ar Rauzatun Naadiyya after mentioning this Hadith: Translation: In the chain of narration of this Hadith, there is ‘Abdullah bin Muhriz who is a Forsaken Narrator (Matruk Rawi, from whom narration of Hadith has been abandoned). (Ar Rauzatun Naadiyya, Kitab Un Nikah, Vol. 2, Pg. No. 22) In another chain of narration of this Hadith, there is ‘Adi bin Fadhl about whom Imam Baihaqui (May Allah shower His mercy on him) writes: Translation: ‘Adi bin Fadhl has narrated this although he is unreliable. With a rigorously authenticated chain of narration, this is a Mauquf Hadith (A Hadith whose chain of narration goes back only to a Taba‘ee). (Sunan Kubra Lil Baihaqui, Vol. 7, Pg. No. 202, Hadith No. 13494) Imam Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has written in At Talkhees Ul Habeer about the same narrator: Translation: ‘Adi Bin Fadhl is an unreliable narrator. (At Talkhees Ul Habeer Li Ibn Hajr Il ‘Asqalani Kitab Un Nah ‘Anil Khitbati ‘Alal Khitbah Babul Auliyai Wa Ahkaamihim) ‘Allama Haithami (May Allah shower His mercy on him) writes after mentioning 2 Hadith of the same meaning on the authority of Imam Tabarani: Translation: In the chains of narration of both these Hadith, Rab’ee bin Badr is there who is a Forsaken Narrator. (Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bigari Shuhood) Also Hafidh Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has declared Rab’ee bin Badr as Forsaken Narrator. (Taqreeb Ut Tahzeeb Li Ibn Hajr Il ‘Asqalani Dhikru Manismuhoo Raba’ah) ‘Allama Abu Ja’afar ‘Uqaili (May Allah shower His mercy on him) has written in his book “Dhu’afaa” about Rab’ee bin Badr: Translation: Imam Qutaiba has declared him unreliable. (Adh Dhu’afaa Lil ‘Uqaili, Babur Ra) ‘Allama Haithami (May Allah shower His mercy on him) writes after mentioning another Hadith of Mo’jam Tabarani: Translation: In this chain of narration, Sulaiman bin Arqam is there who is a Forsaken Narrator. (Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bighari Shuhood) Imam Nasai has included Sulaiman bin Arqam in unreliable narrators. (Adh Dhu’afaa Wal Matrukeen Lin Nasai Babus Seen) Imam Dhahabi (May Allah shower His mercy on him) has mentioned the opinion of the experts of Hadith criticism about Sulaiman bin Arqam in Meezan Ul ‘Itidaal: Translation: The Hadith-experts have stopped narrating from him….Imam Ahmed says: We don’t narrate on his authority. Imam ‘Abbas and Imam ‘Uthman have narrated on the authority of Hadhrat Yahya bin Ma’een that he is unreliable. ‘Allama Jauzjani said: Sulaiman bin Arqam is Saqit Ul ‘Itibaar (Totally Unreliable). Imam Abu Dawood and Imam Daraqutni have said that he is a Forsaken Narrator. (Meezaan Ul ‘Itidaal Lidh Dhahabi, Babu Daal Taa Seen, Sulaiman bin Arqam, Vol. 2, Pg. No. 196) A sincere advice These details make it clear that the Hadith about the necessity of having 2 witnesses for marriage is not free of weakness in its chain of narration. All the chains of authority for this Hadith have either a weak narrator or a forsaken narrator. Now, those people who ignore the weakly authenticated Hadith on the excellence of the 27th nigt of Rajab still act upon the aforementioned Hadith in spite of its weakness being made clear. There is no Hadith with a complete chain of narration (Marfu’) about having 2 witnesses for marriage apart from these weakly authenticated Hadith. This is in spite of the fact that this condition affects the very validity of the marriage. It is a very basic condition for marriage. The way they consider deducing a ruling from a weakly authenticated Hadith as appropriate for this issue, we sincerely advise them to accept the deduction of the excellence of the 27th night of Rajab from Hadith and to accept the Hadith which describe this night as a night of prayer, as here only the excellence is being established. Issues of permissibility are not being decided here. If weakly authenticated Hadith are being accepted in matters of permissibility, then they should be accepted all the more in matters of excellence. Worship is desirable in the 27th night of Rajab The 27th night of Rajab is the night in which the Holy Prophet (Sallallahu alaihi wa sallam) saw Almighty Allah and was granted many other excellences as well. To recognize the excellence of this night and spend it in worship and remembrance of Almighty Allah has been the custom of the pious elders of the Ummah. This is the night which is called the night of greatness and the night of worship. Thus, Hadhrat Ghouse Azam (May Allah shower His mercy on him) writes: Translation: Some scholars have gathered all the nights in which worshipping is Commendable (Mustahab) and they have said that they are 14 in the whole year. Among them are …………he 1st night, the 15th night and the 27th night of Rajab. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 177) Imam Ghazali (May Allah shower His mercy on him) writes about being heedless in those nights in which staying awake (in worship) is Commendable: Translation: Keep this in mind that for the seeker it is highly inappropriate for a seeker to be heedless about those nights in which the desirability of staying awake in worship is clearly established, as these nights are the season of (divine) charity and good and a golden opportunity for spiritual dealings. When the trader is heedless of the trade season, he cannot be successful. Among these nights are the 1st night, 15th and 27th nights of Rajab which is the night of the Ascension (Meraj) and offering Salaat in this night is mentioned in the Hadith. (Ihya Ul Uloom, Vol. 1, Pg. No. 373) The Hadith and the clarifications given by the scholars and the saints obviate the fact that the 27th night of Rajab is the night of worship. Offering Salaat in this night, busying oneself in worship is not at all forbidden but is commendable and desirable and leads to divine reward. In light of the importance of night worship and its excellence, it was the responsibility of the leaders and the intellectuals of the Ummah to exhort the Ummah to do so. Instead, from some quarters some objections are being raised on the worship performed in sacred nights. Those who engage in worship are taunted and mocked and time and again doubts are being cast in the minds of the populace. Here, some of these objections and their answers are being penned. Question: Staying awake in worship on the 27th night of Rajab and gathering the mosques is a (reprehensible) innovation as the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night. Answer: Asserting that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night is totally baseless. There is no Hadith or even a Tradition of any Companion which says that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship on that night. On the other hand, we have already mentioned a Hadith on the authority of Shua’bul Iman and Fadhaail Al Auqaat of Imam Baihaqui and other books of Hadith that this is such a night that those who worship in this night will be given the reward of 100 years’ worth of worship. When the Holy Prophet (Sallallahu alaihi wa sallam) gave such glad tidings for this night, then undoubtedly He Himself would have spent the night in worship. Also, on hearing these glad tidings, the Companions must also have spared no effort in spending the night in worship and prayer, as they always made haste in good deeds. This shows that the Holy Prophet (Sallallahu alaihi wa sallam) spent this night in prayer and worship. 2 nd Answer: It is established by rigorously authenticated Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat before the Ascension (Meraj) and during the Ascension. Before mounting the Burraq, the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat in the house of Hadhrat Umme Haani (May Allah be well pleased with her) and led all the Prophets in Salaat in Masjid Al Aqsa. This shows that worshipping and praying in this night is a Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam) and all the other Prophets also did so. The Salaat of the Holy Prophet (Sallallahu alaihi wa sallam) before and during the divine journey wasn’t Salaat Ul ‘Isha as at that time Salaat Ul ‘Isha had not yet been obligated. It is mentioned in the Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat at a few places. In Madina, at Madyan, on Mount Sinai and at Bethlehem, the birth place of Hadhrat ‘Isa (May peace be upon him). As is mentioned in Subul Ul Huda War Rashad. That spending the night in worship is Commendable (Mustahab) is established by the Holy Prophet (Sallallahu alaihi wa sallam) offering Salaat in this great night. There is no prohibition on repeating any good act which has been performed once. Instead, it is a means of excellence. Is engaging in worship on the 27th of Rajab established? Question: Apart from the night in which the actual Ascension happened, spending every 27th night of Rajab in worship is not established. How can spending every 27th night of Rajab in worship be considered correct? 1 st Answer: That the Holy Prophet (Sallallahu alaihi wa sallam) DID NOT spend every 27th night of Rajab in worship is not mentioned in any Hadith. On the other hand, it is mentioned in Sahih Bukhari on the authority of Hadhrat ‘Aisha (May Allah be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) would offer 8 Raka’at of Salaat every night, in Ramadhan and out of it. This generalization shows that the Holy Prophet (Sallallahu alaihi wa sallam) engaged in worship every 27th night of Rajab. 2 nd Answer: Allah Most High has ordered His Beloved to worship and pray in the night and to offer Salaat Ul Tahajjud: O mantled (Beloved!), Rise and stand (in Prayer) at night but (for) a short while, Half the night or decrease it a little, Or increase a little more to it. And recite the Qur’an with most pleasant pauses. Surah Muzzammil (73:1-4 ) This verse of the Holy Quran and the Hadith show that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat Ul Tahajjud every night and would stand for long time in Salaat and would perform long prostrations. Worship for the entire year shows that the Holy Prophet (Sallallahu alaihi wa sallam) would spend the 27th night of Rajab also in worship. If someone says insists that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t do so, then let them bring their proofs of this. Question: Is it established that the Companions gathered in mosques in the 27th night of Rajab and engaged in worship and remembrance of Almighty Allah? Answer: There is no proof that the Companions didn’t engage in worship in this night. The Hadith-Experts have NOT recorded and mentioned any Hadith that in the 27th night of Rajab, the Companions would rest in their houses and wouldn’t pray at all. In the previous pages, we have gone through the details regarding the night worship of the Companions. These show us that it wasn’t the custom of the Companions to spend the whole night in bed like heedless folk. When this was their custom in other nights, then how could they spend sacred nights in bed? The details regarding the night worship of the Companions in other nights is mentioned in the first chapter. Every new thing is not misguidance Question: Starting new deeds, etc. which were not present in the time of the Holy Prophet (Sallallahu alaihi wa sallam) and the Companions is an innovation and every innovation is misguidance. Then aren’t the preparations made for the 27th night of Rajab in these times is an innovation as well? Answer: All those things which were not done in the times of the Companions are wrong and impermissible. Only those things are impermissible in whom some rule/principle of the Shariah is being broken. Offering Salaat, reciting the Holy Quran, other supplications, incantations and sessions of remembrance of Allah Most High are all those things which are very much desired in Islam and the Hadith mention the excellence of these things. There is no problem in performing virtuous deeds at any time of the day or night. Many things have been started after the era of the Companions without using whom no good works can be done in the present times. In fact, those things are done with a degree of pride that one is engaged in virtuous deeds. Only some new things are being mentioned here which weren’t there in the era of the Companions or the successors: 1. The canons of Hadith were not compiled in the era of the Companions or the Successors. In spite of this, the Hadith-Experts took up this task considering it a means of their deliverance and didn’t declare this as a reprehensible innovation. 2. Codifying the principles of Hadith. Categorizing the Hadith as rigorously authenticated or weakly authenticated. It was through this great accomplishment that the masters of the science of classification of narrators of Hadith (Fan-e-Rijaal) developed principles that safeguarded the corpus of Hadith. This new invention was also not considered as a reprehensible innovation. 3. Development and codification of various sciences and branches of knowledge like morphology, syntax, eloquence, poetic meters, the principles of jurisprudence, etc. Without mastering the aforementioned sciences, forget about understanding the Holy Quran and Hadith, it is well nigh impossible to simply read through them. Without having studied them, no one can become a full-fledged Islamic scholar. All these are inventions of the time after the Companions. In spite of all this, the scholars opine that acquiring them is a Communal Obligation (Wajib Kifaya) and not a reprehensible innovation, as religion can be safeguarded only through these. 4. In Madarsas and Islamic universities, students are taught a particular syllabus and the teachers teach them that particular syllabus with the intention that they are teaching them religious sciences. After completion of that syllabus, the students are termed “soldiers of the faith” and they are sent to various places for propagation of religion. This syllabus was not present in the era of the Companions, the Successors or even their successors. If this is also termed as reprehensible innovation, then what will you term the scholars who have been brought up with that innovation? 5. Many groups and organizations are engaged in what they call as “propagation of religion.” They have few days’ camps to make people aware of religion and they give them various names. Their self-made principles and their practices come under the category of innovations. Nobody decries them as innovations although all these things are done with the intention of reward considering them to be works of religion. Then if Muslims gather in the mosques on a particular date with the intention of worship, recitation of the Holy Quran, remembering the miracles of the Holy Prophet (Sallallahu alaihi wa sallam), why would this be called a reprehensible innovation? Alas that gathering in the mosques for remembrance of Allah Most High is being termed as innovation!