113.1 Narrated `Aisha (رضي الله عنها)
Whenever Allah’s Messenger (صلى الله عليه وعلى آله وسلم) became sick, he would recite Mu’awwidhat (Surat Al-Falaq and Surat An- Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Surahs) and rub his hands over his body hoping for its blessings.
113.2 ‘Aayeshah (رضي الله عنها) narrates
“Every night before Rasulullah (صلى الله عليه وعلى آله وسلم) slept on his bed, he put together his hands (as in the du’aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a’udhu birabbil falaq), and An-Naas (Qui a’udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice”.
113.3 Uqbah bin Amir Al-Juhni (رضي الله عنه) narrated that
The Prophet said: “Allah has revealed to me Ayat the likes of which have not been seen: “Say: I seek refuge in the Lord of mankind…” until the end of the Surat. “Say: I seek refuge in the Lord of Al-Falaq…” until the end of the Surat.
113.4 ‘Abdullah bin Khubaib (رضي الله عنه) reported
The Messenger of Allah (صلى الله عليه وعلى آله وسلم) said to me, “Recite Surat Al-Ikhlas and Al- Mu’awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.”
113.5 Abu Sa’id Al-Khudri (رضي الله عنه) reported
The Messenger of Allah (صلى الله عليه وعلى آله وسلم) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah’s protection and left everything besides them.
113.6 Narrated Aisha, Ummul Mu’minin (رضي الله عنها)
AbdulAziz ibn Jurayj said: I asked Aisha, mother of the believers (رضي الله عنها): With which (surah) the Messenger of Allah (صلى الله عليه وعلى آله وسلم) used to observe witr? (She reported same as in the Hadith of Ubayy ibn Ka’b, No. 1423)
|Narrated Ubayy ibn Ka’b (رضي الله عنه)
The Messenger of Allah (صلى الله عليه وعلى آله وسلم) used to observe witr with (reciting) “Glorify the name of thy Lord, the most High” (Surah 87), “Say O disbelievers” (Surah 109), and “Say, He is Allah, the One, Allah, the eternally besought of all” (112).
This version adds: In the third rak’ah he would recite: “Say, He is Allah, the One” (Surah 112), and “Say, I seek refuge in the Lord of daybreak” (Surah 113), and “Say, I seek refuge in the Lord of mankind” (Surah 114).
113.7 It was narrated that ‘Abdul-‘Aziz bin Juraij (رضي الله عنه) said
“We asked ‘Aishah (رضي الله عنها) what the Messenger of Allah (صلى الله عليه وعلى آله وسلم) used to recite in Witr. She said: ‘He used to recite: “Glorify the Name of your Lord the Most High,” [Al-A’la (87)] in the first Rak’ah, ‘Say: “O disbelievers!’” [Al- Kafirun (109)] in the second Rak’ah, and ‘Say: Allah is One’ in the third and the Mu’awwidhatain (Chapter 113, 114).’”
113.8 Narrated Abdullah ibn Khubayb (رضي الله عنه)
We went out one rainy and intensely dark night to look for the Messenger of Allah (صلى الله عليه وعلى آله وسلم) to lead us in prayer, and when we found him, he asked: Have you prayed?, but I did not say anything. So he said: Say, but I did not say anything. He again said: Say, but I did not say anything. He then said: Say. So I said: What am I to say? He said: Say: “Say, He is Allah, One,” and al-Mu’awwadhatan three times in the morning and evening; they will serve you for every purpose.
113.8 Al-Wahidi recorded
The commentators of the Qur’an said: “The Messenger of Allah (صلى الله عليه وعلى آله وسلم) had a Jewish servant boy. The Jews approached him and kept after him until he gave them some fallen hair from the Prophet (صلى الله عليه وعلى آله وسلم) as well as a few teeth from his comb. The Jews used these to cast a spell of black magic on him. The person who was behind this was the Jew Labid ibn al-A’sam. He then put the hair in a well belonging to Banu Zurayq called Dharwan. The Messenger of Allah, Allah bless him and give him peace, fell ill for a period of six month, during which the hair of his head fell off; he imagined that he slept with his wives when he did not, and was withering away without knowing the reason.
As he was one day sleeping, he saw two angels coming to him. One of them sat at his head and the other at his feet. The angel who sat at his head asked: ‘What is wrong with the man?’ The second angel responded: ‘A spell of black magic was cast on him’. The first one asked: ‘And who is responsible for this sorcery?’ The second angel answered: ‘It is Labid ibn al-A’sam, the Jew’. The first angel asked again: ‘What did he use to cast black magic on him?’ The second angel said: ‘He used a comb and fallen hair’. The first angel asked: ‘Where is it now?’ The second angel said: ‘It is inside the spadix of a palm tree beneath the stepping stone which is inside the well of Dharwan’, at which point the Messenger of Allah (صلى الله عليه وعلى آله وسلم) woke up.
He said: ‘O ‘A’ishah, do you not think that this is from Allah to inform me of the cause of my illness?’ He then sent ‘Ali [ibn Abi Talib], al-Zubayr [ibn al-‘Awwam] and ‘Ammar [ibn Yasir] who drained the water of that well as one would drain the dust of henna. They lifted the stone and got the spadix out and found therein some of the hair of the Messenger of Allah (صلى الله عليه وعلى آله وسلم) as well a few teeth from his comb. They also found with it a string with eleven knots knitted with needles.
Allah (سبحانه و تعالى) then revealed Surah al-Falaq and Surah al-Nas (al-Mu’awwidhatayn). With each verse that the Messenger of Allah, Allah bless him and give him peace, read one knot was untied and the Prophet, Allah bless him and give him peace, felt some lightness. When the last knot was untied, the Prophet, Allah bless him and give him peace, got up as if he was released from a cord to which he was tied up. Gabriel, peace be upon him, kept saying: ‘In the name of Allah I cast this incantation on you to protect you from anything that might harm you and that Allah heals you from the resentful envier and the evil eye’.
Those around him said: ‘O Messenger of Allah, should we not head toward that evil person and kill him?’ He said: ‘As for me, Allah has cured me, and I dislike causing evil to other people’. This is of the forbearance of the Messenger of Allah (صلى الله عليه وعلى آله وسلم)”.
Muhammad ibn ‘Abd al-Rahman ibn Muhammad ibn Ja’far informed us> Abu ‘Amr Muhammad ibn Ahmad al-Hiri> Ahmad ibn ‘Ali al-Mawsili> Mujahid ibn Musa> Abu Usamah> Hisham ibn ‘Urwa> his father> ‘A’ishah (رضي الله عنها), who said: “A spell of black magic was cast on the Prophet, Allah bless him and give him peace, such that he used to imagine that he did things when he did not. He was at my place, one day, and he began imploring Allah in earnest. Then he said: ‘Did you not feel, O ‘A’ishah, that Allah has answered me about that which I have enquired?’ I said: ‘And what is that, O Messenger of Allah?’ He said: ‘Two angels came to me…’, and he mentioned the whole story”. The whole story is narrated by Bukhari from ‘Ubayd ibn Isma’il from Abu Usamah. The same narration has different channels of transmission in both the authentic collections of Bukhari and Muslim.
113.9 The Prophet (صلى الله عليه وعلى آله وسلم) said
Should I not inform you of the best refuge which the person who seeks refuge takes? They (Sahabas) said “Of course, O Messenger of Allah” He (صلى الله عليه وعلى آله وسلم) said ” Surahs Al-Falaq and An-Naas.
(Al Saheeha 1104)
113.10 The Prophet (صلى الله عليه وعلى آله وسلم) said
O Uqbah, should I not teach you a surah which the like of it was not sent in the Torah nor in the Zabur, nor in the Injeel and even in the Furqan? There are no comparisons for them. (They are) : Surah Al-Ikhlaas, Al-Falaq and An-Naas.
(Al Saheeha 2861)
113.11 The Prophet (صلى الله عليه وعلى آله وسلم) said
Recite the Muwadathayn (Al-Falaq and An-Naas) after every prayer.
(Al Saheeha 645)
113.12 The Prophet (صلى الله عليه وعلى آله وسلم) said
Whoever recites seven times after the Friday prayer Surah Al-Ikhlaas, Surah Al-Falaq and Surah An-Naas, Allah will reward him for that such that no evil will reach him until the next Friday.
(Al Da’eefa 4129)
113.13 Ibn Al-Qayyim said
The effectiveness of these surahs (Al-Falaq and An-Naas) is great to repel magic, evil eye, and the rest of the evils and the need for a slave to seek Allah’s protection from these two surahs is greater than his need for self, eating, driking, and wearing dress.
113.14 Ibn Mardawih and Daylami narrated from Hazrat Abdullah bin Amr bin Al-Aas (رضي الله عنه)
That I asked the Messenger of Allah (صلى الله عليه وعلى آله وسلم) about the verse ‘Qul Aaoothu bi-Rabbi al-Falaq’ (113:1). So he said it (Falaq) is a prison inside hell in which tyrant (rulers) and proud people will be punished. Undoubtedly, even the hell itself seeks the refuge of Allah from it.
(Al-Firdaws bima Thur al-Khitab 3/217)
113.15 Imam Ibn Mardawih narrated from Hazrat Amr bin Abasah (رضي الله عنه)
That the Messenger of Allah (صلى الله عليه وعلى آله وسلم) led us in the prayer and he recited ‘Qul Aaoothu bi-Rabbi al-Falaq’. He said O Ibn Abasah, do u know what Falaq is? I said Allah and His Apostle know best. So he said Falaq is a well in hell. The hell is ablazed due to it and the hell is tortured by it the way the children of Adam are tortutred by the hell.
(Dur al- Manthur)
113.16 It was narrated from ‘Abdullah bin Mas’ud (رضي الله عنه) that
The Prophet of Allah (صلى الله عليه وعلى آله وسلم) disliked ten things: Yellow dye, meaning Khaluq, changing gray hair, dragging one’s Izar, wearing gold rings, playing with dice (Ki’ab), (a woman) showing her adornment to people to whom it is not permissible for her to show it, reciting Ruqyah, unless it is with Al-Mu’awidhat (Verses seeking refuge with Allah), hanging amulets, removing to ejaculate in other than the right place, and taking away the milk of an infant boy (by having intercourse with his mother)- but he did not say that this is Haram.
113.17 Narrated Abdullah ibn Mas’ud (رضي الله عنه)
The Prophet of Allah (صلى الله عليه وعلى آله وسلم) disliked ten things: Yellow colouring, meaning khaluq, dyeing grey hair, trailing the lower garment, wearing a gold signet-ring, a woman decking herself before people who are not within the prohibited degrees, throwing dice, using spells except with the Mu’awwidhatan, wearing amulets, withdrawing the penis before the semen is discharged, in the case of a woman who is wife or not a wife, and having intercourse with a woman who is suckling a child; but he did not declare them to be prohibited. Abu Dawud said: Only the transmitters of Basrah have transmitted this tradition.