(A Well in the Hell)
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Brief Introduction of 113:
Sura Al-Falaq (5 verses) was revealed in Makkah, in Aheedith 114, together with 113 is called ‘Al-Mawuzatayn’ the recitation of these chapters is a healing from anxiety, speels, bewitching.[1] The reason for the Revelation of ‘Al-Mawuzatayn’ was that Rasool-Allah-saww was feverish, so Jibraeel-as descended unto him with these two Surahs (Al-Falaq & Al-Naas), and sought Refuge for him-saww with these two’’.[2]
MERITS
في مجمع البيان وفى حديث أبى ومن قرأ: قل أعوذ برrب الفلق وقل أعوذ برب الناس فكانما قرأ جميع الكتب التى أنزلها الله على الانبياء
In (the book) Majma al Bayaan and in a Hadeeth:
‘One who recites (Al-Mawuzatayn): Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] (Surah Al-Falaq) and: Say: ‘I seek Refuge with Lord of the people [114:1] (Surah Al-Naas), so it would be as if he has read the entirety of the Book which Allah-azwj Revealed unto the Prophets-as.[3]
و قال رسول الله (صلى الله عليه و آله): «من قرأها عند نومه كان له أجر عظيم، و هي حرز من كل سوء، و هي رقية نافعة و حرز من كل عين ناظرة
And Rasool-Allah-saww said: ‘One who recites it during his sleep time would have a great Recompense for him, and it is an amulet from every evil, and a beneficial charm and an amulet from every eye which looks (with envy)’.[4]
ابن بابويه: عن أبيه، قال: حدثني أحمد بن إدريس، عن محمد بن أحمد، عن محمد بن حسان، عن إسماعيل بن مهران، عن الحسن، عن الحسين بن أبي العلاء، عن أبي عبيدة الحذاء، عن أبي جعفر (عليه السلام)، قال: «من أوتر بالمعوذتين و (قل هو الله أحد) قيل له: يا عبد الله، أبشر فقد قبل الله و ترك
Ibn Babuwayh, from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Hasaan, from Ismail Bin Mahraan, from Al-Hassan, from Al-Husayn Bin Abu Al-A’ala, from Abu Ubeyda Al-Haza’a,
‘From Abu Ja’far-asws having said: ‘One who recites in Al-Witr (Salat) with the Al-Mawuzatayn[5], and: Say: ‘He, Allah, is One [112:1] (Surah Al Tawheed), it is said to him: ‘O servant of Allah-azwj, receive glad tidings, Allah-azwj has Accepted (your deeds) and Overlooked (your sins)’.[6]
محمد بن يحيى عن أحمد بن محمد عن على بن الحكم عن سيف بن عميرة عن داود بن فرقد عن جابر مولى بسطام قال أمنا أبو عبد الله عليه السلام في صلوة المغرب، فقرأ المعوذتين ثم قال: هما من القرآن
Muhammad Bin Yahya from Ahmad Bin Muhammad from Ali Bin Al-Hakam from Sayf Bin Ameerat from Dawood Bin Farkad from Jabir who said:
‘Abu Abdullah-asws, in the Magrib Salat recited ‘Al-Mawuzatayn’ (113 and 114) and then said: ‘Both of these are from the Quran’.[7]
وروى ان النبي صلى الله عليه وآله كان كثيرا ما يعوذ الحسن والحسين بهاتين السورتين
And it has been narrated that the Prophet-saww used to seek refuge for Al-Hassan-asws and Al-Husayn-asws with these two Surahs, many a time.[8]
حدثنا على بن الحسين عن أحمد بن أبى عبد الله عن على بن الحكم عن سيف بن عميرة عن أبى بكر الحضرمي قال: قلت لابي جعفر عليه السلام: ان ابن مسعود كان يمحو المعوذتين من المصحف ؟ فقال: كان أبى يقول: انما فعل ذلك ابن مسعود برأيه وهو من القرآن
Narrated Ali Bin Al-Husayn from Ahmad Bin Abu Abdullah from Ali Bin Al-Hakam from Sayf Bin Ameerat from Abu Bakr Al-Hazrami, who has said,
‘I said to Abu Ja’far-asws: ‘Ibn Mas’ud had removed the “Mawuzatayn” from the Parchment?’ He-asws said: ‘As my father-asws said: ‘This deed of Ibn Mas’ud is based on his own opinion, and these are from the Quran’.[9]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ هَذِهِ الْكَلِمَاتِ عِنْدَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ حُفِظَ فِي نَفْسِهِ وَ دَارِهِ وَ مَالِهِ وَ وُلْدِهِ أُجِيرُ نَفْسِي وَ مَالِي وَ وُلْدِي وَ أَهْلِي وَ دَارِي
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abdul Aziz, from Bakr Bin Muhammad, from the one who reported it, from
Abu Abdullah-asws has said: ‘One who says these words during every Prescribed Salāt, there would be Protection regarding himself, and his house, and his wealth, and his children, and the wife and all what he owns: –
وَ كُلَّ مَا هُوَ مِنِّي بِاللَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
‘I seek Refuge for myself, and my children, and my wealth, and my children, and my family, and my house, and everything what is from me, with Allah-azwj, the One, the First, the Samad, who does not beget and is not begotten, and there does not happen to be anyone a match for Him-azwj.
وَ أُجِيرُ نَفْسِي وَ مَالِي وَ وُلْدِي وَ كُلَّ مَا هُوَ مِنِّي بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ إِلَى آخِرِهَا وَ بِرَبِّ النَّاسِ إِلَى آخِرِهَا وَ آيَةِ الْكُرْسِيِّ إِلَى آخِرِهَا
And I seek Refuge for myself, and my wealth, and my children, and everything what is from me: with Lord of Al-Falaq [113:1] From evil of what He Created [113:2] – up to its end, and with: Say: ‘I seek Refuge with Lord of the people [114:1] (Surah Al Naas) – up to its end, and Ayat Al-Kursy (2:255) – up to its end’.[10]
وعن جبير بن مطعم قال: قال لى رسول الله صلى الله عليه وآله: أتحب يا جبير إذا خرجت من سفر أن تكون من أمثل أصحابك هيئة واكثرهم زادا ؟ قلت: نعم بأبى أنت وامى يا رسول الله
And from Jubeyr Bin Mat’am who said, ‘Rasool-Allah-saww said to me: ‘O Jubeyr! Would you like to go out on a journey and to be the best among your companions, and be with the most provision?’ I said, ‘Yes, may my father and my mother be sacrificed for you-saww, O Rasool-Allah-saww!’
قال: فاقرأ هذه السور الخمس: ” قل يا ايها الكافرون، وإذا جاء نصر الله والفتح. وقل هو الله أحد، وقل أعوذ برب الفلق وقل أعوذ برب الناس ” وافتتح قراءتك ببسم الله الرحمن الرحيم
He-saww said: ‘So read these five Chapters: Say: ‘O you Kafirs!’ [109:1] (Surah Al Kafiroun), and: When Help of Allah comes and the victory [110:1] (Surah Al Nasr), and: Say: ‘He, Allah, is One [112:1] (Surah Al Tawheed), and: Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] (Surah Al-Falaq), and: Say: ‘I seek Refuge with Lord of the people [114:1] (Surah Al Naas), and begin your recitation with ‘In the Name of Allah-azwj, the Beneficent, the Merciful’’.
قال جبير: وكنت غير كثير المال، وكنت اخرج مع من شاء الله ان اخرج فأكون اكثرهم همة واقلهم زادا حتى ارجع من سفري ذلك
Jubeyr said, ‘I was a man with not much wealth, and I had gone out with the ones who Allah-azwj so Desire me to go out with (on a journey). But, I became of more endeavour than them even though I had fewer provisions, until I returned from that journey of mine’.[11]
VERSE 1
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ {1}
Say: ‘I seek Refuge with Rab (Lord) of Al-Falaq (the most severe pit of Hell) [113:1]
In most translations of 113:1, ‘الْفَلَقِ’ is translated as the dawn (the daybreak), which is completely out of context as we will find in Ahadith.
Al-Falaq ‘الْفَلَقِ’’ – A pit in the 7th Level of Hell (lowest)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: «وَ إِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ» وُقُوفُهُمْ عَلَى الصِّرَاطِ، وَ أَمَّا «لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ» فَبَلَغَنِي وَ اللَّهُ أَعْلَمُ أَنَّ اللَّهَ جَعَلَهَا سَبْعَ دَرَجَاتٍ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws (having said) regarding His-azwj Words: ‘And surely Hell is Promised to them altogether [15:43], they would be paused upon the Path (bridge). And as for: For it there are seven doors, each door being for an Assigned segment of them [15:44], so it has reached me-asws, and Allah-azwj is more Knowing, that Allah-azwj Made it (Hell) to be of seven levels –
أَعْلَاهَا الْجَحِيمُ، يَقُومُ أَهْلُهَا عَلَى الصَّفَا مِنْهَا، تُغْلَى أَدْمِغَتُهُمْ فِيهَا كَغَلْيِ الْقُدُورِ بِمَا فِيهَا
Its top (level) is Al-Jaheem. Its people would be paused upon a hill from it. Their brains would boil therein like the boiling of the pots and whatever is in it.
وَ الثَّانِيَةُ «لَظى نَزَّاعَةً لِلشَّوى تَدْعُوا مَنْ أَدْبَرَ وَ تَوَلَّى وَ جَمَعَ فَأَوْعى
And the second (level) It is a Flame [70:15] Dragging them for the roasting [70:16] Claiming ones who turned and fled [70:17] And amassed, then stashed it [70:18].
وَ الثَّالِثَةُ «سَقَرُ لا تُبْقِي وَ لا تَذَرُ لَوَّاحَةٌ لِلْبَشَرِ عَلَيْها تِسْعَةَ عَشَرَ
And the third is, Saqar [74:26] It neither lets remain nor spares (anyone) [74:28] Scorching for the person [74:29] Upon it are nineteen [74:30].
وَ الرَّابِعَةُ الْحُطَمَةُ وَ مِنْهَا تَثُورَ «شَرَرٌ كَالْقَصْرِ كَأَنَّهُ جَمَالَةٌ صُفْرٌ» تُدَقُّ مَنْ صَارَ إِلَيْهَا مِثْلَ الْكُحْلِ، فَلَا تَمُوتُ الرُّوحُ، كُلَّمَا صَارُوا مِثْلَ الْكُحْلِ عَادُوا
And the fourth is, Al-Hutama [104:4], and from it is the Revenge. It throws out sparks like towers [77:32] As if it was a string of yellow camels [77:33]. One who comes to it would be pounded like the kohl (powder), but the soul will not be dying. Every time they become like the kohl (powder), they would be returned (to their former state, and the process repeated).
وَ الْخَامِسَةُ الْهَاوِيَةُ فِيهَا مَالِكٌ، يَدْعُونَ يَا مَالِكُ أَغِثْنَا فَإِذَا أَغَاثَهُمْ جَعَلَ لَهُمْ آنِيَةً مِنْ صُفْرٍ مِنْ نَارٍ فِيهَا صَدِيدُ مَا يَسِيلُ مِنْ جُلُودِهِمْ كَأَنَّهُ مُهْلٌ، فَإِذَا رَفَعُوهُ لِيَشْرَبُوا مِنْهُ تَسَاقَطَتْ لَحْمُ وُجُوهِهِمْ مِنْ شِدَّةِ حَرِّهَا، وَ هُوَ قَوْلُ اللَّهِ «وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً» وَ مَنْ هَوَى فِيهَا هَوَى سَبْعِينَ عَاماً فِي النَّارِ، كُلَّمَا احْتَرَقَ جِلْدُهُ بُدِّلَ جِلْداً غَيْرَهُ
And the fifth is Al-Haawiya, wherein is Malik (keeper of Hell). They would be calling out, O Malik! Relieve us’. So when he relieves them, he would make for them a utensil of brass from fire wherein would be puss what would flow from their skins as if it is a respite. So when they raise it to drink from it, their flesh would fall off their faces from the intensity of its heat, and these are the Words of Allah-azwj: And if they cry out for relief, they would be relieved by water like molten copper grilling their faces. Evil is the drink and worse is the dwelling [18:29]. One who collapses in it would collapse for seventy years in the Fire. Every time his skin incinerates, it would be replaced with another skin.
وَ السَّادِسَةُ هِيَ السَّعِيرُ فِيهَا ثَلَثُمِائَةِ سُرَادِقٍ مِنْ نَارٍ، فِي كُلِّ سُرَادِقٍ ثَلَثُمِائَةِ قَصْرٍ مِنْ نَارٍ، فِي كُلِّ قَصْرٍ ثَلَاثُمِائَةِ بَيْتٍ مِنْ نَارٍ، فِي كُلِّ بَيْتٍ ثَلَثُمِائَةِ لَوْنٍ مِنَ الْعَذَابِ مِنْ غَيْرِ عَذَابِ النَّارِ، فِيهَا حَيَّاتٌ مِنْ نَارٍ، وَ عَقَارِبُ مِنْ نَارٍ، وَ جَوَامِعُ مِنْ نَارٍ، وَ سَلَاسِلُ مِنْ نَارٍ، وَ أَغْلَالٌ مِنْ نَارٍ، وَ هُوَ الَّذِي يَقُولُ اللَّهُ: «إِنَّا أَعْتَدْنا لِلْكافِرِينَ سَلاسِلَ وَ أَغْلالًا وَ سَعِيراً
And the sixth, it is Al Saeer wherein are three hundred canopies of Fire. In every canopy are three hundred castles of Fire. In every castle are three hundred houses of Fire, In every house are three hundred varieties of the Punishment from other than the Punishment of the Fire. Therein are serpents of Fire, and scorpions of Fire, and gatherings of Fire, and chains of Fire, and shackles of Fire, and it is which Allah-azwj is Saying: Surely We have Prepared for the Kafirs, chains and shackles and Saeer [76:4].
وَ السَّابِعَةُ جَهَنَّمُ وَ فِيهَا الْفَلَقُ، وَ هُوَ جُبٌّ فِي جَهَنَّمَ إِذَا فُتِحَ أَسْعَرَ النَّارَ سِعْراً، وَ هُوَ أَشَدُّ النَّارِ عَذَاباً، وَ أَمَّا صَعُودٌ فَجَبَلٌ مِنْ صُفْرٍ مِنْ نَارٍ وَسَطَ جَهَنَّمَ، وَ أَمَّا أَثَاماً فَهُوَ وَادٍ مِنْ صُفْرٍ مُذَابٍ يُجْرَى حَوْلَ الْجَبَلِ، فَهُوَ أَشَدُّ النَّارِ عَذَاباً
And the seventh is Jahannum (Hell), and therein is Al-Falaq [113:1], and it is a pit in Hell. Whenever it is opened, the Fire gets inflamed with a blaze, and it is the most severe of the Fires as Punishment. And as for Saoud, so it is a mountain of brass from Fire in the middle of Hell. And as for Asama, so it is a valley of molten brass flowing around the mountains, and it is the most severe of the Fires as Punishment’’.[12]
ابن بابويه: عن أبيه، قال: حدثنا محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن عثمان ابن عيسى، عن معاوية بن وهب، قال: كنا عند أبي عبد الله (عليه السلام) فقرأ رجل: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ فقال الرجل: و ما الفلق
Ibn Babuwayh, from his father, from Muhammad Bin Abu Al-Qasim, from Muhammad Bin Ali Al-Kufy, from Usman Ibn Isa, from Muawiya Bin Wahab who said,
‘We were in the presence of Abu Abdullah-asws when a man recited: Say: ‘I seek Refuge with Lord of Al-Falaq [113:1], and the man asked, ‘And what is Al-Falaq?’
قال: «صدع في النار فيه سبعون ألف دار، في كل دار سبعون ألف بيت، في كل بيت سبعون ألف أسود ، في جوف كل أسود سبعون ألف جرة سم، لا بد لأهل النار أن يمروا عليها
He-asws said: ‘A chasm in the Fire in which are seventy thousand dwellings. In each of the dwellings are seventy thousand rooms. In each room are seventy thousand huge serpents (Asoud). In the belly of each serpent are seventy thousand poison sacs. It is inevitable for the inhabitants of the Fire but to pass through them’.[13]
في كتاب ثواب الاعمال باسناده إلى حنان بن سدير قال: حدثنى رجل من أصحاب أبى عبد الله عليه السلام قال. سمعته يقول: أن أشد الناس عذابا يوم القيامة سبعة نفر: أولهم ابن آدم الذى قتل اخاه، ونمرود الذى حاج ابراهيم عليه السلام في ربه واثنان من بنى اسرائيل هودا قومهما ونصراهما، وفرعون الذى قال: انا ربكم الاعلى، واثنان من هذه الامة احدهما شرهما في تابوت من قوارير تحت الفلق في بحار من نار
In the book Sawaab Ul AmaAl-by its chain going up to Hanaan Bin Sadeer who said that it was narrated to him from,
A companion of Abu Abdullah-asws said that he heard him-asws say: ‘Seven of the people will be in the harshest Punishment on the Day of Judgement. The first of them will be the son of Adam-as who killed his brother, and Nimrod-la who disputed with Ibrahim-as about his-as Lord-azwj, and two from the Children of Israel who made the Jews to be Jews and the Christians to be Christians, and Pharaoh-la who said, ‘I-la am your Highest Lord’, and two from this community, (1st and 2nd) one of them being more evil than the other, who will be in a coffin made of glass, under Al-Falaq [113:1], in a sea of fire’.[14]
و عنه: حدثنا أبي، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، قال: حدثني الحكم بن مسكين الثقفي، عن عبد الرحمن بن سنان، عن جعيد همدان، قال: قال أمير المؤمنين (عليه السلام): «إن في التابوت الأسفل ستة من الأولين و ستة من الآخرين
And from him (Al Sadouq) – ‘My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Al Hakam Bin Miskeen Al Saqafy, from Abdul Rahman Bin Sinan, from Jaeed Hamdan who said,
‘Amir Al-Momineen-asws said: ‘In the lowest coffin, there would be six from the former ones and six from the latter ones.
فأما الستة من الأولين: فابن آدم قاتل أخيه، و فرعون الفراعنة، و السامري، و الدجال كتابه في الأولين و يخرج في الآخرين، و هامان، و قارون
So, as for the six from the former ones – The son of Adam-as, killer of his-la brother-as, and Pharaoh-la of the Pharaohs, and Al Samiri-la, and Al Dajjal-la, he-la being written among the former ones and he-la would be coming out among the latter ones, and Haman-la, and Qaroun-la.
و الستة من الآخرين: فنعثل، و معاوية، و عمرو بن العاص، و أبو موسى الأشعري». و نسي المحدث اثنين
And the six from the latter ones – So it is No’sal (Usman), and Muawiya, and Amro Bin Al-Aas, and Abu Musa Al-Ashary’. And the narrator forgot the two’.[15]
فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ وَ بَكْرِ بْنِ أَبِي بَكْرٍ قَالا حَدَّثَنَا سُلَيْمَانُ بْنُ خَالِدٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ قَالَ الثَّانِي
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Nakr Al Hazrami, and Bakr Bin Abu Bakr who both said, ‘We were narrated to by Suleyman Bin Khalid who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj But rather, the secret counsels are from the Satan [58:10], he-asws said: ‘The second one (Umar)’.
قَوْلُهُ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ قَالَ فُلَانٌ وَ فُلَانٌ وَ أَبُو فُلَانٍ أَمِينُهُمْ حِينَ اجْتَمَعُوا وَ دَخَلُوا الْكَعْبَةَ فَكَتَبُوا بَيْنَهُمْ كِتَاباً إِنْ مَاتَ مُحَمَّدٌ أَنْ لَا يَرْجِعَ الْأَمْرُ فِيهِمْ أَبَداً.
And His-azwj Words: There does not happen to be a secret counsel of three, except He is their fourth one [58:7], he-asws said: ‘So and so, and so and so (Abu Bakr and Umar) and the son of so and so (Abdul Rahman Ibn Awf) was their trustee, when they gathered and entered the Kabah. So they wrote between them an agreement, ‘If Muhammad-saww were to die, they would not let the command to return among them, ever!’’[16]
VERSES 2 & 3
مِنْ شَرِّ مَا خَلَقَ {2}
From evil of what He Created [113:2]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَفَ بِعَرَفَاتٍ فَلَمَّا هَمَّتِ الشَّمْسُ أَنْ تَغِيبَ قَبْلَ أَنْ تَنْدَفِعَ قَالَ
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Abdullah Bin Maymoun who said,
‘I heard Abu Abdullahasws saying that Rasool-Allahsaww paused at Arafaat. So when the sun was about to set, before the rush, said:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ وَ مِنْ تَشَتُّتِ الْأَمْرِ وَ مِنْ شَرِّ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ أَمْسَى ظُلْمِي مُسْتَجِيراً بِعَفْوِكَ وَ أَمْسَى خَوْفِي مُسْتَجِيراً بِأَمَانِكَ وَ أَمْسَى ذُلِّي مُسْتَجِيراً بِعِزِّكَ وَ أَمْسَى وَجْهِيَ الْفَانِي مُسْتَجِيراً بِوَجْهِكَ الْبَاقِي
‘O Allahazwj! I seek Refuge with Youazwj from the poverty, and from scattering of the affairs, and from evil of what occurs by the night and the day. Isaww have come unjust (and) seeking Refuge by Yourazwj Forgiveness, and have come fearful seeking Refuge by Yourazwj Security, and have come disgraced seeking Refuge by Yourazwj Honour, and have come with mysaww perishing face seeking Refuge by Yourazwj Everlasting Face.
يَا خَيْرَ مَنْ سُئِلَ وَ يَا أَجْوَدَ مَنْ أَعْطَى جَلِّلْنِي بِرَحْمَتِكَ وَ أَلْبِسْنِي عَافِيَتَكَ وَ اصْرِفْ عَنِّي شَرَّ جَمِيعِ خَلْقِكَ
O the Best Oneazwj to Plead, and O most benevolent of the Granting Ones, Wrap me in Yourazwj Mercy and Clothe me by Health from Youazwj, and Exchange the evil of the entirety of the creatures away from me’.[17]
وَ رُوِيَ أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا لَقِيتُ مِنْ عَقْرَبٍ لَدَغَتْنِي الْبَارِحَةَ قَالَ أَمَا إِنَّكَ لَوْ قُلْتَ حِينَ أَمْسَيْتَ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ لَمْ تَضُرَّكَ.
It was narrated
A man came to the Prophet-saww, and said: O Rasool Allah-saww, I was bitten by a scorpion last night. Rasool Allah-saww said: If you had said in the evening: I seek refuge in the perfect words of God from the مِنْ شَرِّ مَا خَلَقَ evil of what He-azwj has Created, it would not have harmed you.[18]
وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ {3}
And from evil of darkness when it spreads [113:3]
الشيباني، في (نهج البيان): عن علي (عليه السلام)، أنه قال: «الغاسق إذا وقب، هو الليل إذا أدبر
Al-Shaybani, in Nahj Al-Balagah,
‘From Ali-asws, he-asws said: And from evil of darkness when it spreads [113:3], it is the night (in the pit) when it departs’.[19]
VERSE 4
وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ {4}
And from evil of the blowers into the knots [113:4]
فضل بن يسار قال: سمعت أبا جعفر (ع) يقول: إن رسول الله (ص) اشتكى شكوى شديدة، ووجع وجعا شديدا، فأتاه جبرائيل وميكائيل (ع)، فقعد جبرائيل (ع) عند رأسه، وميكائيل عند رجليه، فعوذه جبرائيل بقل أعوذ برب الفلق، وعوذه ميكائيل بقل أعوذ برب الناس.
Al-Fadhl Bin Yasar said:
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww complained strongly about extreme soreness and pain. Jibraeel-as and Mikaeel-as came to him-saww. Jibraeel-as sat near his-saww head, and Mikaeel-as near his-saww feet. So Jibraeel-as sought Refuge by saying: Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] (Surah Al-Falaq), and Mikaeel-as sought Refuge by saying: Say: ‘I seek Refuge with Lord of the people [114:1] (Surah Al Naas). [20]
فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ حَدَّثَنِي أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: كَانَ سَبَبُ نُزُولِ الْمُعَوِّذَتَيْنِ أَنَّهُ وُعِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ بِهَاتَيْنِ السُّورَتَيْنِ فَعَوَّذَهُ بِهِمَا
In Tafseer of Ali Bin Ibrahim – ‘It is narrated to me from Bakrr Bin Muhammad,
‘From Abu Abdullah-asws having said: ‘The reason for the Revelation of ‘Al-Mawuzatayn’ (113-114) was that Rasool-Allah-saww was feverish, so Jibraeel-as descended unto him with these two Surahs (Al-Falaq & Al Naas), and sought Refuge for him-saww with these two’’.[21]
قال أبو الخير [ مقداد بن علي ] حدثنا أبو القاسم عبد الرحمان بن محمد بن عبد الرحمان العلوي الحسني قال: حدثنا فرات بن إبراهيم الكوفي قال: حدثنا محمد بن عبد الله بن عمرو [ ب: عمر ] الخراز (الخزاز) قال: حدثنا إبراهيم – يعني ابن محمد بن ميمون – عن عيسى يعني ابن محمد عن [ أبيه عن ] جده: عن أمير المؤمنين علي بن أبي طالب عليه السلام قال: سحر لبيد بن أعصم اليهودي وأم عبد الله اليهودية رسول الله صلى الله عليه وآله وسلم في عقد من قز أحمر وأخضر وأصفر فعقدوه له في إحدى عشر عقدة ثم جعلوه في جف من طلع – قال: يعني قشور اللوز [ ر: الكف ! ] – ثم أدخلوه في بئر بواد [ أ: وادى ] في المدينة [ أ: بالمدينة ] في مراقي البئر تحت راعوفة – يعني الحجر الخارج –
Abu Al-Khair (Miqdad Bin Ali) said: ‘Narrated to me Al-Qasim Abdul Rahmaan Bin Muhammad Bin Abdul Rahmaan Al-Aluwy Al-Hasani who said that it was narrated to him from Furat Bin Ibrahim Al-Kufi who said that it was narrated to him from Muhammad Bin Abdullah Bin Amro Al-Kharaz who said it was narrated to him from Ibrahim, meaning Ibn Muhammad Bin Maymoun, from Isa, meaning Ibn Muhammad, from his forefather,
from Amir-al-Momineen Ali-asws Bin Abu Talib-asws: ‘Labeed Bin Aasim the Jew and Umm Abdullah the Jewess cast a spell on Rasool-Allah-saww by tying eleven knots in a red, green and yellow string, enclosed in a container of almond skins, and took it to a well in the desert outside Medina and covered it with a stone at the bottom of the well.
فأقام النبي صلى الله عليه وآله وسلم ثلاثا لا يأكل ولا يشرب ولا يسمع ولا يبصر ولا يأتي النساء ! ! فنزل عليه جبرئيل عليه السلام ونزل معه بالمعوذتين [ ن: بالمعوذات ] فقال له: يا محمد ما شأنك ؟ قال: ما أدري أنا بالحال الذي ترى ! فقال: إن [ ر: قال: فان ] أم عبد الله ولبيد بن أعصم سحراك، وأخبره بالسحر [ و ] حيث هو.
For three days the Prophet-saww would not eat or drink or hear or see or go to his-saww wives. Then Jibraeel-as descended unto him-saww and Revealed with it the ‘Mawuzatayn’. He-as said: ‘Umm Abdullah and Labeed Bin Aasim have cast a spell on you-saww’, and informed him-saww on how it had been done.
ثم قرء جبرئيل عليه السلام: (بسم الله الرحمن الرحيم قل اعوذ برب الفلق)
Then Jibraeel-as recited: ‘In the Name of Allah-azwj the Beneficent, the Merciful. Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] (Surah Al-Falaq).
فقال رسول الله صلى الله عليه وآله وسلم ذلك فانحلت عقدة ثم لم يزل يقرء آية ويقرء النبي صلى الله عليه وآله وسلم وتنحل عقدة حتى أقرأها عليه إحدى عشر آية وانحلت إحدى عشر عقدة
So Rasool-Allah-saww said that, and a knot opened up. Then he did not cease reciting the Verses, and (every time) the Prophet-saww recited, a knot opened up until he-saww had recited eleven Verses (times), and eleven knots opened up.
وجلس النبي ودخل أمير المؤمنين عليه السلام فأخبره بما جاء به [ ر: أخبره ] جبرئيل [ به. ر ] وقال [ له. ب ]: انطلق فأتني بالسحر
And the Prophet-saww sat up, and Amir Al-Momineen-asws entered, so he-saww informed him‑asws of what news Jibraeel-as had come with, and said to him-asws: ‘Go, and come to me‑saww with the sorcery’.
فخرج علي فجاء به فأمر به رسول الله صلى الله عليه وآله وسلم فنقض ثم تفل [ أ: ثقل ] عليه وأرسل إلى لبيد بن أعصم وأم عبد الله اليهودية فقال: ما دعاكم إلى ما صنعتم ؟
So Ali-asws went out and came with what Rasool-Allah-saww had instructed with. Then he-saww broke it, and spat on it, and sent for Labeed Bin Aasim and Umm Abdullah the Jewess. He-saww said: ‘What called you to what you did?’
ثم دعا رسول الله صلى الله عليه وآله وسلم على لبيد وقال: لا أخرجك الله من الدنيا سالما
Then Rasool-Allah-saww supplicated against Labeed and said: ‘May Allah-azwj not Exit you from the world safely’.
قال: وكان موسرا كثير المال فمر به غلام يسعى في أذنه قرط قيمته دينار فجاذبه فخرم أذن الصبي فأخذ وقطعت يده فمات من وقته [ ب، ر: وقتها ]
He-asws said: ‘And he used to be affluent, with a lot of wealth. Then a boy passed by him wearing a ring in his ear valued at a Dinar. So it lured him, and he cut the ear of the boy for it, so the boy grabbed him and cut his hand, and he died on the spot’’.[22]
Note of Al-Tabarsy –
ثم قال الطبرسي: و هذا لا يجوز لأن من وصف بأنه مسحور، فكأنه قد خبل عقله، و قد أبى الله سبحانه ذلك في قوله: وَ قالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا
Then Al-Tabarsy said – ‘And this is not allowed, because one described to be under a spell, so it is as if his intellect has been deranged, and Allah-azwj has Refused that in His-azwj Words: And the unjust ones say, ‘You are only following a man bewitched!’ [25:8] Look how they are striking the examples for you. They have strayed [25:9].
و لكن يمكن أن يكون اليهودي أو بناته على ما روي، اجتهدوا في ذلك فلم يقدروا عليه، و أطلع الله نبيه (صلى الله عليه و آله) على ما فعلوه من التمويه حتى استخرج
But, it is possible that the Jew or his daughter were upon what is reported. They strived regarding that, by they were not able upon him-saww, and Allah-azwj Notified His-azwj Prophet-saww upon what they had done from the camouflaging until it was taken out.
و كان ذلك دلالة على صدقه (صلى الله عليه و آله)، و كيف يجوز أن يكون المرض من فعلهم! و لو قدروا على ذلك. لقتلوه و قتلوا كثيرا من المؤمنين مع شدة عداوتهم له
And that was evidence upon his-saww truthfulness. And how can it be allowed that the illness would happen to be from their deeds? And if they had been able upon (doing) that, they would have killed him-saww and killed a lot from the Momineen with the intensity of their enmity against him-saww’.[23]
VERSE 5
وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ {5}
And from evil of an envier when he envies [113:5]
في كتاب معاني الاخبار أبى (ره) قال: حدثنا أحمد بن محمد بن ادريس عن محمد بن أحمد عن يعقوب بن يزيد عن ابن أبى عمير رفعه في قول الله عزوجل: من شر حاسد إذا حسد قال: اما رأيته إذا فتح عينيه وهو ينظر اليك هو ذاك
In the book Maani Al-Akhbar, narrated from Ahmad Bin Muhammad Idrees, from Muhammad Bin Ahmad from Yaqoub Bin Yazeed, from Ibn Abi Umeyr with an unbroken chain,
‘From Rasool-Allah-azwj regarding the Words of the Almighty: And from evil of an envier when he envies [113:5], he-asws said; ‘But you will see him, open his eyes and he is looking at you, that is what it is’.[24]
في كتاب الخصال عن أبى عبد الله عليه السلام قال: قال لقمان لابنه: يا بنى لكل شئ علامة تعرف بها ويشهد عليها إلى قوله: وللحاسد ثلاث علامات يغتاب إذا غاب ويتملق إذا شهد ويشمت بالمصيبة
In the book Al-Khisaal from
Abu Abdullah-asws said: ‘Luqman-as said to his-as son: ‘O my son! Everything can be recognised by its sign seen from it, and testifies to his words. And the signs of the envious are three. He will backbite in your absence, and avoid meeting you when he sees you, and gloat over your afflictions’.[25]
و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن خالد و الحسين بن سعيد، عن النضر بن سويد، عن القاسم بن سليمان، عن جراح المدائني، عن أبي عبد الله (عليه السلام)، قال: «إن الحسد يأكل الإيمان كما تأكل النار الحطب
And from Muhammad Bin Yahya,, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al-Husayn Bin Sa’eed from Al-Nazar Bin Suweyd, from Al-Qasim Bin Suleyman, from Jaraah Al-Mad’ini,
‘From Abu Abdullah-asws, having said: ‘Surely the envy consumes the Eman like the fire consumes firewood’.[26]
عن أبى بصير قال: أبو عبد الله عليه السلام: ان أول كفر كفر بالله حيث خلق الله آدم كفر ابليس حيث رد على الله أمره، وأول الحسد حيث حسد ابن آدم أخاه، و أول الحرص حرص آدم، نهى عن الشجرة فأكل منها فأخرجه حرصه من الجنة
From Abu Baseer
‘Abu Abdullah-asws said: ‘Surely the first Kufr was the Kufr in Allah-azwj when Allah-azwj Created Adam-as, Iblees-la committed Kufr by rejecting the Command of Allah-azwj, and the first envy was when the son of Adam-as envied his brother, and the first greed was the greed of Adam-as, having been prevented from the tree, ate from it. His-as greed had him exited from the Garden’.[27]
عن عبد الرحمن بن كثير عن ابى عبد الله عليه السلام قال: ان الله تبارك وتعالى عرض على آدم في الميثاق ذريته. فمر به النبي صلى الله عليه وآله وهو متكى، على على عليه السلام وفاطمة صلوات الله عليهما تتلوهما والحسن والحسين (ع) يتلوان فاطمة، فقال الله: يا آدم اياك ان تنظر إليهم بحسد اهبطك من جواري
From Abdul Rahman Bin Katheer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High Presented upon Adam-as his-as offspring during the Covenant. Then he-as passed by the Prophet-saww, and he-saww was leaning upon Ali-asws, and (Syeda) Fatima-asws was following them-asws, and Al-Hassan-asws and Al-Husayn-asws were following (Syeda) Fatima-asws. So Allah-azwj Said: “O Adam-as! Beware of looking at them-asws with envy, I-azwj will Cast you-as down from My-azwj Vicinity”.
فلما اسكنه الله الجنة مثل له النبي وعلى وفاطمة والحسن والحسين صلوات الله عليهم، فنظر إليهم بحسد ثم عرضت عليه الولاية فانكرها فرمته الجنة بأوراقها
So, when Allah-azwj Settled Adam-as in the Paradise, He-azwj Created for him-as a likenesses of the Prophet-saww and Ali-asws and (Syeda) Fatima-asws and Al-Hassan-asws and Al-Husayn-asws. He -as looked at them-asws with envy, when Presented with their-asws Wilayah, he-as denied it. So the covering of the leaves of the Garden fell-off from him-as.
فلما تاب إلى الله من حسده وأقر بالولاية و دعا بحق الخمسة محمد وعلى وفاطمة والحسن والحسين (ع) غفر الله له، وذلك قوله ” فتلقى آدم من ربه كلمات ” الآية
So when he-as repented to Allah-azwj from his-asws envy and he-as acknowledge their-asws Wilayah and supplicated by the sake of the five – Muhammad-saww and Ali-asws and (Syeda) Fatima-asws and Al-Hassan-asws and Al-Husayn-asws, Allah-azwj Forgave him-as, and that is in His-azwj Words Then Adam received (certain) Words from his Lord [2:37] – The Verse’.[28]
و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن ابن محبوب، عن داود الرقي قال: سمعت أبا عبد الله (عليه السلام) يقول: «اتقوا الله و لا يحسد بعضكم بعضا، إن عيسى بن مريم كان من شرائعه السيح في البلاد، فخرج في بعض سيحه و معه رجل من أصحابه قصير، و كان كثير اللزوم لعيسى (عليه السلام)
And from him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub Dawood Al-Raqy who said:
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj and do not envy each other. Isa Bin Maryam-as used to perform certain rituals in the country. So, he-as went out for one of his-as rituals, and with him-as was a man from his-as companions called Quseyr, and used to have many needs from Isa-as.
فلما انتهى عيسى إلى البحر قال: باسم الله، بصحة يقين منه، فمشى على ظهر الماء، فقال الرجل القصير حين نظر إلى عيسى (عليه السلام) جازه، قال: بسم الله، بصحة يقين منه، فمشى على ظهر الماء و لحق بعيسى (عليه السلام)، فدخله العجب بنفسه، فقال: هذا عيسى روح الله يمشي على الماء، و أنا أمشي على الماء، فما فضله علي؟! قال: فرمس في الماء، فاستغاث بعيسى بن مريم (عليه السلام)، فتناوله من الماء فأخرجه، ثم قال له: ما قلت، يا قصير؟ قال: قلت: هذا روح الله يمشي على الماء، و أنا أمشي على الماء! فدخلني من ذلك عجب
When Isa-as ended up at the sea shore, he-as said: ‘In the Name of Allah-azwj’ with certainty, and walked upon the back of the water. When Quseyr looked at Isa-as, he also said, ‘In the Name of Allah-azwj’ with certainty, and walked upon the back of the water and met up with Isa-as. He was astounded with himself and thought, ‘This is Isa-as, the Spirit of Allah-azwj walking upon the water, and I am walking upon the water, so what is his-as preference over me?’ He-asws said: ‘He fell into the water. He cried out to Isa Bin Maryam-as for help. So he-as grabbed him and took him out of the water, then said to him: ‘What did you say, O Quseyr?’ He said, ‘I said, This is the Spirit of Allah-azwj walking upon the water, and I am walking upon the water. So I was astounded at that’.
فقال له عيسى: لقد وضعت نفسك في غير الموضع الذي وضعك الله فيه، فمقتك الله على ما قلت، فتب إلى الله عز و جل مما قلت. قال: فتاب الرجل و عاد إلى مرتبته التي وضعه الله فيها، فاتقوا الله، و لا يحسد بعضكم بعضا
Isa-as said to him: ‘You had placed yourself in a place other than what Allah-azwj has Placed you in, so Allah-azwj Detested what you said. So repent to Allah-azwj Mighty and Majestic for what you said’. He-asws said: ‘The man repented and returned to the status in which Allah-azwj had Placed him in. So fear Allah-azwj, and do not envy each other’.[29]
و عنه: عن علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): كاد الفقر أن يكون كفرا، و كاد الحسد أن يغلب القدر
And from him, from Ali Bin Ibrahim, from his father, from Al-Nowfaly, from Al-Sakuny,from;
Abu Abdullah-asws has said: ‘The Messenger-saww of Allah-azwj said: ‘The poverty almost takes you to Kufr, and the envy almost overcomes the Ordained’.[30]
و عنه: عن علي بن إبراهيم، عن أبيه، عن القاسم بن محمد، عن المنقري، عن الفضيل بن عياض، عن أبي عبد الله (عليه السلام)، قال: «إن المؤمن يغبط و لا يحسد، و المنافق يحسد و لا يغبط
And from him, from Ali Bin Ibrahim, from his father, from Al-Qasim Bin Muhammad, from Al-Munqary, from Al-Fazeyl Bin Ayaaz:
Abu Abdullah-asws having said: ‘The Momin is envied but does not envy, and the hypocrite envies but is not envied’.[31]
حدثنا احمد بن محمد عن الحسين بن سعيد عن محمد بن الفضيل عن ابي جعفر عليه السلام في قول الله تعالى ام يحسدون الناس على ما اتيهم الله من فضله قال نحن المحسودون
Narrated to us Ahmad Bin Al-Husayn Bin Saeed, from Muhammad Bin Al-Fazeyl has reported the following:
Abu Ja’far-asws regarding the Words of Allah-azwj the Exalted: ‘Or are they envying the people upon what Allah has Given them from His Grace? [4:54], said: ‘We-asws are the (most) envied ones.’[32]
عن زيد بن على عن على عليه السلام قال: شكوت إلى رسول الله صلى الله عليه وآله حسد من يحسدنى فقال: يا على أما ترضى ان اول اربعة يدخلون الجنة أنا وأنت وذرارينا خلف ظهورنا وشيعتنا عن ايماننا وشمائلنا
From Zayd Bin Ali,
(It has been narrated) from Ali-asws who-asws said: ‘I-asws complained to Rasool-Allah-saww about the envy of the envious. He-saww said: ‘O Ali-asws! Are you not pleased that the first four who will enter the Paradise would be myself-saww and you-asws and our-asws Progeny-asws would be behind our backs and our-asws Shias would be on our-asws right and on our-asws left?’[33]
و عنه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن سعدان بن مسلم، عن أبي بصير، عن أبي عبد الله (عليه السلام)، أنه سئل عن الحسد؟ فقال: «لحم و دم يدور في الناس، حتى إذا انتهى إلينا يبس، و هو الشيطان
And from him (Al Sadouq) who said, ‘It was narrated to us by Muhammad Bin Al Hassan Bin Ahmad bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Sa’dan Bin Muslim, from Abu Baseer,
‘From Abu Abdullah-asws having been asked about the envy, so he-asws said: ‘Flesh and blood circling among the people, until when it ends up to us-asws it dries up (despairs), and he is the Satan-la’’.[34]
Protection from the Evil of Spell & Ruler- by Zain Al-Abideen-asws
To be recited every morning and evening
المهج، مهج الدعوات حِرْزٌ آخَرُ لِسَيِّدِ السَّاجِدِينَ ع يُقْرَأُ فِي كُلِّ صَبَاحٍ وَ مَسَاءٍ
In Al-Mahj, Mahj Ad-Dawat, an amulet of Syed Al-Sajadeen-asws, to be recited every morning and evening:
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ بِسْمِ اللَّهِ وَ بِاللَّهِ سَدَدْتُ أَفْوَاهَ الْجِنِّ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ السَّحَرَةِ وَ أَبَالِسَةِ الْجِنِّ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ السَّلَاطِينِ وَ مَنْ يَلُوذُ بِهِمْ بِاللَّهِ الْعَزِيزِ الْأَعَزِّ وَ بِاللَّهِ الْكَبِيرِ الْأَكْبَرِ
‘In the Name of Allah-azwj the Beneficent, the Merciful! In the Name of Allah-azwj, and by Allah‑azwj I block the mouths of the Jinn, and the humans, and the Satans-la, and the sorcerers, and the devils of the Jinn and the humans, and the Satans-la, and the rulers, and ones who seek refuge with them, with Allah-azwj the Mightiest, and with Allah-azwj the Great, the Greatest!
بِسْمِ اللَّهِ الظَّاهِرِ وَ الْبَاطِنِ الْمَكْنُونِ الْمَخْزُونِ الَّذِي أَقَامَ السَّمَاوَاتِ وَ الْأَرْضَ ثُمَّ اسْتَوى عَلَى الْعَرْشِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ وَقَعَ الْقَوْلُ عَلَيْهِمْ بِما ظَلَمُوا فَهُمْ لا يَنْطِقُونَ
In the Name of Allah-azwj, the apparent and the hidden, the concealed, the treasured (with) which He-azwj Established the skies and the earth! Then He Established upon the Throne, [13:2]. In the Name of Allah the Beneficent, the Merciful [1:1]. And the Word will occur against them due to their being unjust, so they would not be speaking [27:85].
قالَ اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ وَ عَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَ قَدْ خابَ مَنْ حَمَلَ ظُلْماً وَ خَشَعَتِ الْأَصْواتُ لِلرَّحْمنِ فَلا تَسْمَعُ إِلَّا هَمْساً
“Go away into it and do not speak to Me!” [23:108] And the faces shall be humbled to the Living, the Eternal, and he will be disappointed, one who bore injustice [20:111] and the voices would be humbled to the Beneficent, so you will not hear except for whispers [20:108].
وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ فِي آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
And We Make a covering to be upon their hearts lest they understand it, and a heaviness to be in their ears. And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46].
وَ إِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَ بَيْنَ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً
And whenever you recite the Quran, We Make a hidden veil to be between you and those who are no believing in the Hereafter [17:45].
وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ
And We Made a barrier to be from their front and a barrier from their back, and We Covered them, so they are not seeing [36:9] On the Day We shall Seal upon their mouths and Cause their hands to speak to us, and their legs would testify with what they had been earning [36:65].
لَوْ أَنْفَقْتَ ما فِي الْأَرْضِ جَمِيعاً ما أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ.وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ
And He United their hearts. Had you spent all of what is in the earth in its entirety, you could not have united their hearts, but Allah United them. He is Mighty, Wise [8:63]’’ and May Allah‑azwj’ Send Salawat (Blessings) upon Muhammad-saww and his-saww Pure and Pious Progeny‑asws.[35]
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بِسْمِ اللَّهِ وَ بِاللَّهِ سَدَدْتُ أَفْوَاهَ الْجِنِ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ السَّحَرَةِ وَ الْأَبَالِسَةِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ السَّلَاطِينِ وَ مَنْ يَلُوذُ بِهِمْ بِاللَّهِ الْعَزِيزِ الْأَعَزِّ وَ بِاللَّهِ الْكَبِيرِ الْأَكْبَرِ بِسْمِ اللَّهِ الظَّاهِرِ الْبَاطِنِ الْمَكْنُونِ الْمَخْزُونِ الَّذِي أَقَامَ بِهِ السَّمَاوَاتِ وَ الْأَرْضَ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ- وَ وَقَعَ الْقَوْلُ عَلَيْهِمْ بِما ظَلَمُوا فَهُمْ لا يَنْطِقُونَ- ما لَكُمْ لا تَنْطِقُونَ قالَ اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ- وَ عَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَ قَدْ خابَ مَنْ حَمَلَ ظُلْماً- وَ خَشَعَتِ الْأَصْواتُ لِلرَّحْمنِ فَلا تَسْمَعُ إِلَّا هَمْساً- وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ فِي آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً- وَ إِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَ بَيْنَ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً- وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ- الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ فَهُمْ لا يَنْطِقُونَ- لَوْ أَنْفَقْتَ ما فِي الْأَرْضِ جَمِيعاً ما أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ
[1] تفسير القمي، ج2، ص: 450
[2] تفسير نور الثقلين، ج5، ص: 717 – H 12
[3] Tafseer Noor Al Saqalayn – CH 113 – H 2
[4] Tafseer Al Burhan – H 12064
[5] Sura-e-Al-Falaq and Sura-e-Al-Naas
[6] (ثواب الأعمال: 129)
[7] Tafseer Noor Al Saqalayn – CH 113 – H 7
[8] Tafseer Noor Al Saqalayn – CH 113 – H 10
[9] Tafseer Noor Al Saqalayn – CH 113 – H 13
[10] Al Kafi V 2 – The Book Of Supplication CH 52 H 8
[11] Tafseer Noor Al-Saqalayn – CH 110 H 4
[12] تفسير نور الثقلين، ج3، ص: 17 H 60
[13] (معاني الأخبار: 227/ 1.)
[14] Tafseer Noor Al Saqalayn – CH 113 – H 22
[15] الخصال: 485/ 59.
[16] Bihar Al-Anwaar – V 28, The book of Fitna (Strife) And Ordeals, Ch 3 H 2
[17] Al Kafi – V 4 – The Book of Hajj Ch 165 H 5
[18] بحار الأنوار (ط – بيروت)، ج60، ص: 20
[19] (نهج البيان 3: 330 «مخطوط)
[20] Al Majma Ul Bayan – Sheykh Tabarsy
[21] تفسير نور الثقلين، ج5، ص: 717 – H 12
[22] Tafseer Al Furaat – H 774
[23] مجمع البيان 10: 865.
[24] Tafseer Noor All Saqalayn – CH 113 – H 28
[25] Tafseer Noor Al Saqalayn – CH 113 – H 33
[26] (الكافي 2: 231/ 2.)
[27] Tafseer Al Ayyashi – H 17
[28] Tafseer Al Ayyashi – H 27
[29] (الكافي 2: 231/ 3)
[30] (الكافي 2: 232/ 4)
[31] (الكافي 2: 232/ 7.)
[32] Basaair Al Darajaat – P 1 Ch 17 H 3
[33] Tafseer Noor Al Saqalayn – CH 113 – H 39
[34] معاني الأخبار: 244/ 1.
[35] Bihar Al-Anwaar V 90 – The Book of Zikr (Chapters on supplication) – Ch 36 H 3