08/18/2026
The Light of Gnosis (Nūr al-ʿIrfān) in the Ḥirz of Ibn Fūdī, the Light of the Age
نُورُ الْعِرْفَانِ فِي حِرْزِ ابْنِ فُودِيَ نُورِ الزَّمَانِ
بقلم الشيخ مجمد شريف بن فريد
By the Pen of Shaykh Muhammad Shareef bin Farid
بسم الله الرحمن الرحيم وصلى الله على النبي الكريم
الجزء الأول
In the Name of Allah the Beneficent the Merciful, may Allah send blessings upon the Noble Prophet
Part One
فَأَقُولُ وَبِاللَّهِ التَّوْفِيقُ: الحِرْزُ هُوَ وَاحِدٌ مِنْ خَمْسَةِ أَوْرَادٍ أَلَّفَهَا نور الزمان مجدد الدين الشَّيْخُ عثمان بن فودي نَفْسُهُ، وَقَدَّمَهَا لِتَلَامِذَتِهِ خَاصَّةً كَأَذْكَارٍ تَمَيَّزَ بِهَا عَنْ سَائِرِ الْأَوْرَادِ الَّتِي تَلَقَّاهَا وَرَوَاهَا عَنِ الطَّرِيقَةِ الْقَادِرِيَّةِ، وَالْخَلْوَتِيَّةِ، وَالْمَحْمُودِيَّةِ، وَالشَّاذِلِيَّةِ، وَغَيْرِهَا. وَهَذِهِ الْأَوْرَادُ الْخَمْسَةُ تُشَكِّلُ أَذْكَارَ آلِ فُودِيَ كَمَا وَضَعَهَا الشَّيْخُ بِنَفْسِهِ، وَالْأَرْبَعَةُ الْبَاقِيَةُ هِيَ: [1] وِرْدُ سَيْفِ الْحَقِّ، اَلَّذِي يُتْلَى بَعْدَ كُلِّ صَلَاةٍ مَكْتُوبَة، [2] وَالْمُنَاجَاةُ، اَلَّتِي تُتْلَى فِي قِيَامِ اللَّيْلِ وَالتَّهَجُّدِ، [3] وَالدَّلَائِلُ، اَلّتِي تُتْلَى لَيَالِيَ الْخَمِيسِ، أَوْ يَوْمَ الْجُمُعَةِ قَبْلَ صَلَاةِ الْمَغْرِبِ، [4] والصَّلَوَاتُ الْكُبْرَى، وَهِيَ خَمْسَةُ آلَافِ صَلَاةٍ عَلَى النَّبِيِّ ﷺ فِي كُلِّ يَوْمٍ.
I say and success is with Allah that the al-Ḥirz is one of five litanies (awrād) composed by the Light of the age, the renewer of the religion Shehu Uthman ibn Fudi himself, and he presented them specifically to his disciples as litanies of remembrance (adhkār) by which he distinguished himself from the other litanies (awrād) that he received and transmitted from the Qādiriyya, the Khalwatiyya, the Maḥmūdiyyah, the Shādhiliyyah, and others. These five litanies (awrād) constitute the Adhkār of the al-Fūdīyawa as laid down by the Shehu himself, and the remaining four are: [1] The Litany of the Sword of Truth (Wird Sayf al-Ḥaqq), which is recited after every obligatory prayer (ṣalāh maktūbah); [2] The Intimate Supplication (al-Munājāh), which is recited during the night vigil (qiyām al-layl) and the supererogatory night prayer (tahajjud); [3] The Evidences (al-Dalā'il), which are recited on the nights of Thursday, or on Friday before the sunset prayer (ṣalāh al-Maghrib); and [4] The Greater Prayers upon the Prophet (al-Ṣalawāt al-Kubrā), which consist of five thousand invocations of blessings upon the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) every day.
وَقَدْ سَمَّى الشَّيْخُ هَذَا الْوِرْدَ بِـ "الْحِرْزِ"، لِأَنَّهُ يَشْتَمِلُ فِي الْغَالِبِ عَلَى آيٍ قُرْآنِيَّةٍ وَأَدْعِيَةٍ نَبَوِيَّةٍ وَصَلَوَاتٍ مَصْمُومَةٍ لِحِمَايَةِ قَارِئِهَا مِنْ كُلِّ أَذًى بَدَنِيٍّ أَوْ نَفْسَانِيٍّ أَوْ عَقْلِيٍّ أَوْ عَاطِفِيٍّ أَوْ رُوحَانِيٍّ، وَمَعْنَى "الْحِرْزِ" لُغَةً: الْحِصْنُ وَالْمَكَانُ الْمُحَصَّنُ الْمَمْنُوعُ مِنَ الْهَجْمَةِ، وَمَصْدَرُهُ مِنَ الْفِعْلِ فَحَرُزَ بِمَعْنَى: حَصُنَ وَتَقَوَّى وَامْتَنَعَ، وَإِنَّ لِحِرْزِ الشَّيْخِ عثمان بن فودي سِيَاقًا عَسْكَرِيًّا جَلِيًّا يَكْشِفُ عَنِ الظَّرْفِ الَّذِي نَشَأَ فِيهِ هَذَا الْوِرْدُ، فَاسْمُ "الْحِرْزِ" يَدُلُّ عَلَى أَنَّ هَذَا الْوِرْدَ يَحْمِلُ تَطْبِيقًا وِقَائِيًّا دِفَاعِيًّا مَانِعًا فِي مَجَالِ النَّفْسِيَّاتِ، غَيْرَ أَنَّ الشَّيْخَ قَدْ سَمَّاهُ أَيْضًا فِي اللُّغَةِ الْهَوْسَاوِيَّةِ بِـ "يَادَ سَنْدَا"، وَمَعْنَاهُ: "رَمْيُ الْعَصَا" أَوْ قَذْفُهَا، وَهَذَا يُشِيرُ بِلَا شَكٍّ إِلَى وَظِيفَةٍ عِلَاجِيَّةٍ هُجُومِيَّةٍ هَاجِمَةٍ أَيْضًا، وَأَخْبَرَنِي الشَّيْخُ مُوسَى بْنُ صَالِحِ بْنِ مُحَمَّدٍ أَنَّ مَعْنَى "يَادَ سَنْدَا" هُوَ: اِرْمِ عَصَاكَ أَوْ قَذْفَهَا، وَمَفْهُومُهُ: أَنَّكَ إِذَا وَاظَبْتَ عَلَى هَذَا الْوِرْدِ، فَإِنَّكَ تَقْذِفُ بِعَصَاكَ وَتَنَامُ مُطْمَئِنًّا، عَالِمًا بِأَنَّ شَيْئًا لَا يَضُرُّكَ بِإِذْنِ اللَّهِ تَعَالَى.
The Shehu named this litany (wird) "al-Ḥirz" (The Fortress/Inviolable Protection), because it predominantly comprises Quranic verses (āyāt), prophetic supplications (adʿiyah nabawiyyah), and formulated invocations of blessing (ṣalawāt maṣmūmah) for the protection of its reciter from every physical, psychological, intellectual, emotional, or spiritual harm. The linguistic meaning of "al-Ḥirz" is: the fortress (al-ḥiṣn) and the fortified, inviolable place that is warded off from attack; its verbal noun is derived from the verb "fa-ḥaraza," meaning: it became fortified, strengthened, and invulnerable. Indeed, the Ḥirz of Shehu ʿUthmān ibn Fūdī has a clear military context that reveals the circumstances in which this litany (wird) originated, for the name "al-Ḥirz" indicates that this litany (wird) carries a protective, defensive, and preventive application in the domain of psychology (al-nafsiyyāt). However, the Shehu also named it in the Hausa language "Yāɗa Sandā" (or Yāɗa Sandā), which means: "the throwing of the staff" or its casting. This undoubtedly points also to an offensive, aggressive therapeutic function. Shaykh Mūsā ibn Ṣāliḥ ibn Muḥammad of Sokoto informed me that the meaning of "Yāɗa Sandā" is: cast your staff or throw it, and its import is that if you persist in this litany (wird), then you cast your staff and sleep in tranquility, knowing that nothing will harm you by the permission of Allah ta`ālā."
وَكَمَا إِنَّ الشَّيْخَ رَحِمَهُ اللَّهُ قَدِ اشْتَرَطَ عَلَى كُلِّ مُرِيدٍ مَحَبَّتَهُ، وَتَعْظِيمَهُ، وَالجَعْلَ مِنْهُ عَلَى حَقٍّ، وَرَمْيَ العَقْلِ لِعَقْلِهِ، وَالإِذْعَانَ بِتَقْدِيمِهِ عَلَى سَائِرِ المُعَاصِرِينَ، كَذَلِكَ الوِردُ لاَ يُثْمِرُ فِي القَلْبِ إِلَّا بِهَذِهِ الشُّرُوطِ، وَبِالتَّجَرُّدِ عَنِ الأَغْرَاضِ، وَالإِخْلاصِ لِلَّهِ فِي السِّرِّ وَالعَلَنِ، وَالعُزُوفِ عَنِ الدُّنْيَا، وَالإِقْبَالِ عَلَى المَوْلَى بِالهِمَّةِ الصَّادِقَةِ، فَعِنْدَئِذٍ تَنْفَتِحُ أَبْوَابُ الغَيْبِ، وَتَتَنَزَّلُ السَّكِينَةُ، وَتَشْعَشِعُ الأَنْوَارُ، وَيَذُوقُ المُدَاوِمُ حَلَاوَةَ الإِيمَانِ، وَيَشْرَبُ مِنْ كَأْسِ المَعْرِفَةِ مَا يَجْعَلُهُ فِي زُمْرَةِ الأَوْلِيَاءِ المُقَرَّبِينَ، وَيُورِثُهُ النُّورَ عَلى نُورٍ، وَالهُدَى إِثْرَ الهُدَى، إِلَى أَنْ يَلْقَى اللَّهَ تَعَالَى وَهُوَ رَاضٍ عَنْهُ، قَدْ تَخَلَّقَ بِأَخْلَاقِ الرَّبَّانِيِّينَ، وَارْتَوَى مِنْ مَوْرِدِ الحَقِيقَةِ، وَفَازَ بِالفَوْزِ العَظِيمِ، وَكَانَ لَهُ الوِرْدُ سِرَاجًا فِي الظُّلُمَاتِ، وَدَلِيلًا فِي المُهِمَّاتِ، وَحِرْزًا حَصِينًا مِنْ كُلِّ سُوءٍ، وَغِيَاثًا يَوْمَ الكَرْبِ وَالشَّدَائِدِ، بِبَرَكَةِ هَذَا الإِمَامِ المُجَدِّدِ، وَبِحُرْمَةِ سَيِّدِنَا مُحَمَّدٍ ﷺ، وَألِهِ وَصَحْبِهِ أَجْمَعِينَ.
And just as the Shehu—may Allah have mercy on him—stipulated upon every disciple (murīd) his love for him, his veneration of him, the placing of him in the right (i.e., regarding him as being upon the truth), the casting of one's intellect before his intellect, and the submission (idhʿān) by giving him precedence over all contemporaries—likewise, the litany (wird) does not bear fruit in the heart except through these conditions, and through detachment from personal motives, sincerity (ikhlāṣ) to Allah in secret and in public, turning away from the world (al-dunyā), and turning toward the Master (al-Mawlā) with true resolve (al-himmah al-ṣādiqah). Then, at that point, [1] the doors of the Unseen (ghayb) open, [2] tranquility (al-sakīnah) descends, [3] the lights (al-anwār) radiate, [4] the one who perseveres (al-mudāwim) tastes the sweetness of faith (īmān), [5] drinks from the cup of gnosis (al-maʿrifah) that which places him among the company of the intimate saints (al-awliyāʾ al-muqarrabīn), [6] bequeaths to him light upon light (nūr ʿalā nūr), and [7] guidance after guidance (al-hudā ithra al-hudā), until he meets Allah taʿālā while He is pleased with him; having adorned himself with the character traits of the divine (akhlāq al-rabbāniyyīn), quenched his thirst from the fountainhead of the Divine reality (mawrid al-ḥaqīqah), and attained the great triumph (al-fawz al-ʿaẓīm). Thus, the litany (al-wird) becomes for him a lamp in the darknesses, a guide in difficult matters, an impregnable fortress (ḥirz ḥaṣīn) against every evil, and a succor (ghiyāth) on the day of distress and hardships, by the blessing (barakah) of this reformist Imām (al-imām al-mujaddid), and by the sanctity (ḥurmah) of our master Muḥammad—may Allah bless him and grant him peace (ṣallā Allāhu ʿalayhi wa-sallam)—and of his Family and his Companions, all together.
فَهَذِهِ وَظِيفَةُ شَيْخِنَا عُثْمَان بْن فُودُيَ اَلَّتِي كَانَتْ تَرْتِّبُهَا فِي الصَّبَاحِ وَالمَسَاءِ لِينْتَفِعُ بِهَا كُلُّ مَن وَقِفَ عَلَى هَذَا الْكِتَابِ، قَالَ سَيِّدِي الشَّيْخُ مُحَمَّدُ الْأَمِينُ بْنُ آدَمَ رَضِيَ اللَّهُ عَنْهُ: "إِنَّ الشَّيْخَ عُثْمَانَ بْنَ فُودِيَ - رَحِمَهُ اللَّهُ - قَدْ تَلَقَّى هَذَا الْحِرْزَ أَوَّلَ مَرَّةٍ مُبَاشَرَةً مِنَ النَّبِيِّ ﷺ فِي خَلْوَةٍ رُوحَانِيَّةٍ فِي شَهْرِ جُمَادَى الْأُولَى، سَنَةَ 1210 هـ تَقْرِيبًا، أَيْ نَوْفَمْبِرَ سَنَةَ 1795مِيلَادِيَّةً، ثُمَّ بَعْدَ ذَلِكَ بِشَهْرَيْنِ نَقَلَ هَذَا الْحِرْزَ إِلَى ابْنِهِ مُحَمَّدِ بَلُّو وَسَائِرِ تِلَاِمِيذِهِ، وَذَلِكَ يَوْمَ السَّبْتِ سَابِعِ رَجَبٍ سَنَةَ 1210 هـ (الْمُوَافِقِ لِلْيَوْمِ السَّابِعِ عَشَرَ مِنْ يَنَايِرَ سَنَةَ 1796 مِيلَادِيَّةً)، وَكَانَ الشَّيْخُ - رَحِمَهُ اللَّهُ - فِي ذَلِكَ الْوَقْتِ ابْنَ إِحْدَى وَأَرْبَعِينَ سَنَةً، وَكَانَتْ تِلْكَ السَّنَةُ هِيَ السَّنَةَ الَّتِي بَلَغَ فِيهَا مَقَامَ الْمُجَدِّدِيَّةِ فِي الدِّينِ وَمَقَامَ الْإِمَامِيَّةِ وَالْقُطْبَانِيَّةِ فِي الْأَوْلِيَاءِ، وَقَدْ نَقَلَ الشَّيْخُ مَعَ هَذَا الْحِرْزِ وِرْدَهُ الْأَسَاسِيَّ الْمُسَمَّى بِـــسَيْفِ الْحَقِّ.
So, this is the daily practice (waẓīfah) of our Shehu ʿUthmān ibn Fūdī which he used to recite in the morning and evening, so that everyone who comes upon this book may benefit from it. My master, Shaykh Muḥammad al-Amīn ibn Ādam—may Allah be pleased with him—said: 'Indeed, Shehu ʿUthmān ibn Fūdī—may Allah have mercy on him—received this Ḥirz for the first time directly from the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) in a spiritual retreat (khalwah rūḥāniyyah) in the month of Jumādā al-Ūlā, in the year 1210 AH approximately, i.e., November of the year 1795 CE. Then, two months after that, he transmitted this Ḥirz to his son Muḥammad Bello and the rest of his disciples, and that was on Saturday, the 7th of Rajab in the year 1210 AH (corresponding to the 17th of January in the year 1796 CE). At that time, the Shehe—may Allah have mercy on him—was forty-one years of age, and that year was the same year in which he attained the station of Renewer-ship (maqām al-mujaddidiyyah) in the religion, and the station of Imāmah and of Supreme Spiritual Polehood (al-quṭbāniyyah) among the saints (al-awliyāʾ). With this Ḥirz, the Shehu transmitted his foundational litany (wird) called Sayf al-Ḥaqq (The Sword of Truth).'"
وَاعْلَمْ أَنَّ سَنَدِي فِي هَذِهِ الْوَظِيفَةِ فِي طُرُقٍ مُتَعَدِّدَةٍ، وَلَكِنِّي اقْتَصَرْتُ عَلَى طَرِيقَةٍ وَاحِدَةٍ بِأَنَّهَا اَعلَى السَّنَدِ فِي الْعَالَمِ إِلَى الشَّيْخِ عُثْمَان بْنِ فُوديَ رَحَمَهُ اللَّهُ، فَأَقُولُ: حَدَّثَنَا بِهَا شَيْخُنَا وَمُفِيدُنَا الْمُتَبَرَّكُ بِهِ حَيًّا وَمَيِّتًا سَيِّدِي الْفَقِيهُ الْإِمَامُ الْخَطِيبُ الشَّيْخُ أَبُو عُمَرَ مُحَمَّدُ الْأَمِينُ بْنُ آدَمَ كَرِيعَنْغَى بْنُ مُحَمَّدٍ تُكُرْ بْنُ مُحَمَّدٍ سَنْبُ، قَدَّسَ اللَّهُ سِرَّهُ وَأَفَادَنَا بِبَرَكَتِهِ، عَنْ سَيِّدِهِ وَشَيْخِهِ الشَّيْخِ مُوسَى الْمُهَاجِرِ، عَنِ الْعَارِفِ بِاللَّهِ الْإِمَامِ الْخَطِيبِ الشَّيْخِ عَلِيِّ دِنْبُ بْنِ أَبِي بَكْرٍ الْمُعَلِّمِ، عَنْ نُورِ الزَّمَانِ مُجَدِّدِ الدِّينِ سَيْفِ الْحَقِّ إِمَامِ الْأَوْلِيَاءِ أَمِيرِ الْمُؤْمِنِينَ الشَّيْخِ عُثْمَانَ بْنِ فُودِيَ، رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ أَجْمَعِينَ، وَهَذَا هُوَ شَرْحُ الْوَظِيفَةِ الْمَذْكُورِ، فَتَحَ اللَّهُ بِهَا عَجِيبَةً اشْتَمَلَتْ عَلَى فَوَائِدَ جَمَّةٍ وَاخْتَصَّتْ بِأُمُورٍ مُهِمَّةٍ، جَمَعْتُهَا مِنْ أَحَادِيثَ مَشْهُورَةٍ وَتَلَقَّيْتُهَا عَمَّنْ طَرِيقَتُهُ مَشْكُورَةٌ، فَجُمْلَةٌ نُورَانِيَّةُ السُّنَّةِ وَأَلْفَاظُ الْمَشَائِخِ، وَحَصَلَ الْخَيْرُ بِكُلِّ طَالِبٍ وَرَاسِخٍ، وَمِنَ اللَّهِ أَسْأَلُ أَنْ يَجْعَلَهَا رَحْمَةً لِلْعِبَادِ وَبَرَكَةً فِي الْبِلَادِ لِكُلِّ قَائِمٍ بِهَا مِنْ أَهْلِ السَّدَادِ، وَخَاصَّةً لِجَمَاعَةِ الشَّيْخِ عُثْمَان بنِ فُودِي رضِيَ اللَّهُ تَعَالَى عَنْهُ.
Realize that my chain of transmission (sanadī) for this daily practice (waẓīfah) exists through multiple paths, but I have restricted myself to a single path, as it is the highest chain of transmission (aʿlā al-sanad) in the world to Shehu ʿUthmān ibn Fūdī—may Allah have mercy on him. So I say: it was transmitted to us by our shaykh and our benefactor, the one through whom blessing is sought (al-mutabarrak bihi) in life and in death, my master, the jurist (al-faqīh), the Imām, the khaṭīb, Shaykh Abū ʿUmar Muḥammad al-Amīn ibn Ādam Karīʿanghā ibn Muḥammad Tukūr ibn Muḥammad Sanbū—may Allah sanctify his secret (qaddasa Allāhu sirrahu) and may we benefit from his blessing (barakah)—from his master and shaykh, Shaykh Mūsā al-Muhājir, from the gnostic (al-ʿārif billāh), the Imām, the khaṭīb, Shaykh ʿAlī Dinbū ibn Abī Bakr al-Muʿallim, from the Light of the Age (Nūr al-Zamān), the Renewer of the Religion (Mujaddid al-Dīn), the Sword of Truth (Sayf al-Ḥaqq), the Imām of the Saints (Imām al-Awliyāʾ), the Commander of the Believers (Amīr al-Muʾminīn), Shehu ʿUthmān ibn Fūdī—may Allah taʿālā be pleased with them all. And this is the exposition (sharḥ) of the aforementioned daily practice (waẓīfah)—may Allah open through it a wondrous matter—which comprises numerous benefits and is distinguished by important matters. I have compiled it from well-known prophetic traditions (aḥādīth mashhūrah) and received it from one whose path (ṭarīqah) is praiseworthy. So, it is a luminous totality of the Sunnah (jummalah nūrāniyyat al-Sunnah) and the expressions of the spiritual guides (alfāẓ al-mashāʾikh), by which goodness has been attained by every seeker (ṭālib) and firmly-rooted one (rāsikh). And from Allah I ask that He make it a mercy for the servants (al-ʿibād) and a blessing (barakah) in the lands, for everyone who upholds it among the people of rectitude (ahl al-sadād), and especially for the community (jamāʿah) of Shehu ʿUthmān ibn Fūdī—may Allah taʿālā be pleased with him."
قَوْلُهُ فِي بِدَايَةِ الْحِرْزِ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، وَمَعْنَى الِاسْتِعَاذَةِ: الِاسْتِجَارَةُ وَالتَّحَيُّرُ إِلَى الشَّيْءِ عَلَى وَجْهِ الِامْتِنَاعِ بِهِ مِنَ الْمَكْرُوهِ، وَمِنْ ثَمَّ قِيلَ: الْعِيَاذُ وَاللَّوَاذُ بِمَعْنًى، أَيِ: اعْتَصِمْ بِمَكَانٍ لَا كُفُؤَ لَهُ، مِنَ الشَّيْطَانِ، فَيُحَالُ مِنْ شَطَنَ إِذَا بَعُدَ، لِأَنَّهُ بُعْدٌ عَنِ الْخَيْرِ وَالرَّحْمَةِ، وَقِيلَ: مِنْ شَاطَ إِذَا بَطَلَ، لِأَنَّ مِنْ أَسْمَائِهِ الْبَاطِلَ، وَقِيلَ: شَاطَ بِمَعْنَى احْتَرَقَ، وَقَوْلُهُ: الرَّجِيمِ، فَقِيلَ: بِمَعْنَى مَفْعُولٍ، أَيْ: مَرْجُومٍ بِاللَّعْنَةِ وَالشُّهْبِ، وَعُبِّرَ بِالرَّجِيمِ كَانَ يُطْرَدُ يُرْجَمُ بِالْحِجَارَةِ، وَرُوِيَ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: {وَقَدْ تَسَابَّ رَجُلَانِ، أَحَدُهُمَا قَدِ احْمَرَّ وَجْهُهُ وَانْتَفَخَتْ أَوْدَاجُهُ: إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، لَذَهَبَ عَنْهُ مَا يَجِدُ}، فَقَالُوا لَهُ ذَلِكَ، فَقَالَ: {وَهَلْ بِي جُنُونٌ؟}. وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ ﷺ: {مَنِ اسْتَعَاذَ بِاللَّهِ فِي الْيَوْمِ عَشْرَ مَرَّاتٍ، وَكَّلَ اللَّهُ بِهِ مَلَكًا يَذُودُ عَنْهُ الشَّيْطَانَ} انْتَهَى.
His saying at the beginning of al-Ḥirz: "Aʿūdhu billāhi mina al-shayṭāni al-rajīm" (I seek refuge with Allah from the accursed Satan). The meaning of al-istiʿādhah (seeking refuge) is: seeking protection and turning toward a thing in the manner of fortifying oneself with it against what is disliked (al-makrūh). Hence it has been said: al-ʿiyādh and al-lawādh have the same meaning, i.e., take refuge in a place that has no equal, from Satan. So, his name is derived from shaṭana when it means "he became distant," because he (Satan) is distant from goodness and mercy. And it has been said: from shāṭa when it means "he became null and void," because one of his names is al-Bāṭil (the False/Invalid). And it has been said: shāṭa means "he burned." And his saying: al-rajīm (the accursed/stoned) — it has been said that it means a passive participle (mafʿūl), i.e., one who is stoned (marjūm) with curses and with shooting stars, and it is expressed as al-rajīm because he is driven away and pelted with stones. And it is narrated from the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) that he said: — while two men were insulting each other, one of them had turned red in the face and his jugular veins had swelled — "Indeed, I know a word which, if he said it, would remove from him what he is experiencing. If he said: 'Aʿūdhu billāhi mina al-shayṭāni al-rajīm' (I seek refuge with Allah from the accursed Satan), it would remove from him what he is experiencing." So, they said that to him, and he replied: "Is there madness in me?" And it is narrated from Ibn ʿAbbās (raḍiya Allāhu ʿanhu) from the Prophet (ṣallā Allāhu ʿalayhi wa-sallam): "Whoever seeks refuge with Allah ten times in a day, Allah will appoint for him an angel who will repel Satan from him."
قَوْلُهُ: بِــــــسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيــمِ، هِيَ إِنْشَاءٌ فِي صُورَةِ الْخَبَرِ، لِأَنَّهَا إِقْرَارٌ بِبَرَاءَةِ الْبَسْمَلَةِ مِنْ حَوْلِهِ وَقُوَّتِهِ إِلَى حَوْلِ اللَّهِ وَقُوَّتِهِ، رُوِيَ أَنَّ رَجُلًا قَالَ بِحَضْرَةِ النَّبِيِّ ﷺ: تَعِسَ الشَّيْطَانُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: {لَا تَقُلْ ذَلِكَ، فَإِنَّهُ يَتَعَاظَمُ عِنْدَهُ حَتَّىٰ يَقُولَ: أَنَا صَرَعْتُهُ بِقُوَّتِي، وَلَٰكِنْ قُلْ: بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ، فَإِنَّهُ يَصْغُرُ حَتَّىٰ يَصِيرَ أَقَلَّ مِنْ ذُبَابٍ}، وَرُوِيَ أَنَّ عُثْمَانَ سَأَلَ النَّبِيَّ ﷺ عَنْ بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ، قَالَ: {هِيَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَىٰ، وَمَا بَيْنَهَا وَبَيْنَ الِاسْمِ الْأَكْبَرِ إِلَّا كَمَا بَيْنَ سَوَادِ الْعَيْنِ وَبَيَاضِهَا مِنَ الْقُرْبِ}. قَالَ الْبُقَاعِيُّ: "وَكَوْنُ الْبَسْمَلَةِ تِسْعَةَ عَشَرَ حَرْفًا خَطِّيَّةً، وَثَمَانِيَةَ عَشَرَ لَفْظِيَّةً، إِشَارَةٌ إِلَىٰ أَنَّهَا دَوَافِعُ لِلنِّقْمَةِ مِنَ النَّارِ الَّتِي أَصْحَابُهَا تِسْعَةَ عَشَرَ، وَجَوَالِبُ لِلرَّحْمَةِ بِرَكَعَاتِ الصَّلَاةِ الْخَمْسِ وَرَكْعَةِ الْوِتْرِ الَّتِي هِيَ أَعْظَمُ الْعِبَادَاتِ" انْتَهَى.
His saying: "Bismi Allāhi al-Raḥmāni al-Raḥīm" (In the name of Allah, the Most Gracious, the Most Merciful) — it is a performative utterance (inshāʾ) in the form of a declarative statement (khabar), because it is an acknowledgment that the basmalah disavows one's own power and strength (ḥawl and quwwah) in favor of Allah's power and strength. It is narrated that a man said in the presence of the Prophet (ṣallā Allāhu ʿalayhi wa-sallam): "Perdition to Satan (taʿisa al-shayṭān)!" So, the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "Do not say that, for he becomes magnified before him (i.e., Satan takes it as pride) until he says: 'I overthrew him with my power.' Rather, say: 'Bismi Allāhi al-Raḥmāni al-Raḥīm' (In the name of Allah, the Most Gracious, the Most Merciful), for he (Satan) becomes diminished until he becomes smaller than a fly." And it is narrated that ʿUthmān asked the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) about "Bismi Allāhi al-Raḥmāni al-Raḥīm"— and he said: "It is a name from the names of Allah taʿālā, and between it and the Greatest Name (al-ism al-aʿẓam) there is only as much distance as between the black of the eye and its white." Al-Biqāʿī said: "The fact that the basmalah consists of nineteen letters in written form (khaṭṭiyyah) and eighteen in pronunciation (lafẓiyyah) is an indication that it is a repeller of divine punishment from the Fire, whose keepers are nineteen (as mentioned in Sūrat al-Muddaththir, 74:30), and a bringer of mercy through the five units of prayer (rakʿāt) and the single unit of the witr prayer, which are the greatest acts of worship."
وَقَوْلُهُ: اللَّهِ - هُوَ أَبْهَرُ أَسْمَائِهِ تَعَالَى، حُذِفَتِ الْأَلِفُ الْأَخِيرَةُ مِنْهُ لِئَلَّا يُشْكِلَ بِخَطِّ اللَّاتِ، وَقِيلَ: طُرِحَتْ فَخُفِّفًا، وَقَوْلُهُ: الرَّحْمَـٰنِ - أَيِ الْعَامُّ الرَّحْمَةِ بِأَنْعُمِ الزَّائِلَةِ لِأَوْلِيَائِهِ وَأَعْدَائِهِ، الرَّحِيمِ - أَيِ الْمُخَصِّصُ بِالنِّعَمِ الْبَاقِيَةِ لِأَوْلِيَائِهِ، وَمِنْ ثَمَّ قِيلَ: الرَّحْمَـٰنُ خَاصُّ اللَّفْظِ عَامُّ الْمَعْنَى، وَالرَّحِيمُ عَامُّ اللَّفْظِ أَيْ يُطْلَقُ عَلَى الْبَشَرِ خَاصُّ الْمَعْنَى، وَبَاقِي أَبْحَاثِ الْبَسْمَلَةِ مَشْهُورَةٌ، فَلَا نُطَوِّلُ بِسَرْدِهَا، وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: {مَنْ قَرَأَ بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ، كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ أَرْبَعَةَ آلَافِ حَسَنَةٍ، وَمَحَا عَنْهُ مِثْلَهَا سَيِّئَةً، وَرَفَعَ لَهُ أَرْبَعَةَ آلَافِ دَرَجَةٍ}، وَعَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ ﷺ أَيْضًا: {مَنْ أَرَادَ أَنْ يُنْجِيَهُ اللَّهُ مِنَ الزَّبَانِيَةِ التِّسْعَةِ عَشَرَ فَلْيَقْرَأْ بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ، فَيَجْعَلَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ مِنْهَا جُنَّةً بِكُلِّ وَاحِدٍ}، انْتَهَى، وَذَكَرَ شَمْسُ الدِّينِ مُحَمَّدٌ بْنُ أَبِي الْحَسَنِ مُحَمَّدٍ الْبَكْريُّ الصِّدّيقِيُّ فِي لَوَاقِعِ الْأَسْرَارِ إِلَى مَطَالِعِ الْأَنْوَارِ: "أَنَّ مَنْ قَرَأَ الْبَسْمَلَةَ اثْنَا عَشَرَ أَلْفَ مَرَّةٍ، كَانَ فِدَاءَ نَفْسِهِ مِنَ النَّارِ، وَكَانَتْ لَهُ زِيَادَةٌ فِي عُمُرِهِ"؛ قَدْ ذَكَرَ الشَّيْخُ عُثْمَانُ بْنُ فُودِيَ رَخِمَهُ اللَّهُ تَعَالَى .الْبَسْمَلَةَ فِي هَذَا الْوِرْدِ إِحْدَى عَشْرَةَ مَرَّةً فِي الْمَجْمُوعِ، فَإِذَا قُرِئَتْ فِي الْغَدَاةِ وَالْعَشِيِّ صَارَ مَجْمُوعُهَا اثْنَتَيْنِ وَعِشْرِينَ مَرَّةً؛ تَحْصِيلًا لِبَرَكَةِ جَمِيعِ الْأَحَادِيثِ الْمَذْكُورَةِ هُنَا؛ وَبِاللَّهِ الْتَّوْفِيقُ.
And His saying: Allāh— it is the most resplendent (abhā) of His names taʿālā; the final alif was omitted from it so that it would not be confused with the script of al-Lāt (the pre-Islamic idol). And it has been said: it was dropped as a lightening for ease of pronunciation. And His saying: al-Raḥmān — i.e., the One of universal mercy (al-ʿāmm al-raḥmah) through transient favors (anʿum zāʾilah) for both His friends (awliyāʾ) and His enemies. al-Raḥīm — i.e., the One who singles out (al-mukhaṣṣiṣ) His friends (awliyāʾ) with enduring favors (niʿam bāqiyah). Hence it has been said: al-Raḥmān is specific in wording (khāṣṣ al-lafẓ) but general in meaning (ʿāmm al-maʿnā), while al-Raḥīm is general in wording (ʿāmm al-lafẓ) — i.e., it is applied to human beings — but specific in meaning (khāṣṣ al-maʿnā). The remaining discussions of the basmalah are well-known, so we will not prolong by enumerating them. From Ibn Masʿūd (raḍiya Allāhu ʿanhu) — he said: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "Whoever recites 'Bismi Allāhi al-Raḥmāni al-Raḥīm' — Allah will record for him, for every letter, four thousand good deeds (ḥasanāt), and erase from him four thousand sins (sayyiʾāt), and raise him four thousand degrees (darajāt)." From Ibn Masʿūd (raḍiya Allāhu ʿanhu) — he said: The Prophet (ṣallā Allāhu ʿalayhi wa-sallam) also said: "Whoever desires that Allah save him from the nineteen zabāniyah (guards of Hell), let him recite 'Bismi Allāhi al-Raḥmāni al-Raḥīm,' and Allah will make for him, for every letter of it, a shield (junnah) against each one of them." Shams al-Dīn Muḥammad ibn Abī al-Ḥasan Muḥammad al-Bakrī al-Ṣiddīqī mentioned in his Lawāqiʿ al-Asrār ilā Maṭāliʿ al-Anwār: "That whoever recites the basmalah twelve thousand times, it will be the ransom (fidāʾ) for his soul from the Fire, and it will be for him an increase in his lifespan (ʿumr)." ShehuʿUthmān ibn Fūdī — may Allah taʿālā have mercy on him — has included the basmalah in this litany (wird) a total of eleven times. So, when it is recited in the morning (ghadāh) and the evening (ʿashiyy), its total becomes twenty-two times, in order to attain the blessing (barakah) of all the aforementioned prophetic traditions (aḥādīth). And success (tawfīq) is with Allah.
https://www.academia.edu/112168911/HIRZ_OF_UTHMAN_DAN_FODIO
