surah al falaq transliteration in english

Sayyidah ‘A’ishah (رض) says that the Holy Prophet (صلی الله عليه وآله وسلم) went to the well to remove the comb with the hair and said: “This is the well I was shown in my dream.” He removed it from the well. Question: ‘With what did he bewitch him?’Īnswer: ‘With a comb and hair from the comb.’Īnswer: In the dried bark of a male date palm under a rock in a well called Dharwan.’ ” He is a member of the tribe of Banu Zuraiq who is an ally of the Jews, a hypocrite.’ One of them sat by my head side while the other sat by my feet, and the following conversation ensued:Īnswer: ‘Labid Ibn A` sam. One day the Holy Prophet (صلی الله عليه وآله وسلم) said to Sayyidah ` A’ishah (رض) that Allah has shown him what his illness was and added: “Two men came to me in my dream. The details of this incident are recorded in Sahih of Bukhari on the authority of Sayyidah ` A’ishah (رض) that a Jewish man cast a magic spell on the Holy Prophet (صلی الله عليه وآله وسلم) ، as a result of which he sometimes felt confused whether or not he had done something. Being a hypocrite, he regularly attended the Holy Prophet’s (صلی الله عليه وآله وسلم) gatherings. Therefore, this was never brought to the attention of the Jew guilty of the black magic, nor did any sign of complaint ever appear on the blessed face of the Holy Prophet (صلی الله عليه وآله وسلم). Jibra’il (علیہ السلام) informed him of the name of the Jew and the Holy Prophet (صلی الله عليه وآله وسلم) knew the culprit, but it was not in keeping with his compassionate disposition to avenge anyone in his personal matter. The Holy Prophet (صلی الله عليه وآله وسلم) untied the knots, and he was instantly cured. The Holy Prophet صلی اللہ علیہ وسلم sent some of his Companions to bring it from the well Jibra’l (علیہ السلام) had described. Jibra’il (علیہ السلام) came to him and informed him that a particular Jew had cast a spell on him, that he had tied knots in his hair to accomplish this objective, and it is thrown into a particular well. Musnad of Ahmad records that a Jewish person cast a magical spell on the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ، as a result of which he fell ill. In fact, if its reality is grasped fully, people will understand that they require it more than their breath, food, water, clothing and everything else. They are very efficacious remedy for sorcery or magical spell, evil eye, and for all of the physical and spiritual calamities. All of the people require them and no one can dispense with them. He writes that their blessings and benefits are abundant. Hafiz Ibn-ul-Qayyim has, therefore, written their commentary together. This and the next Surah were revealed on the same occasion, and in the same event, as will be explained in the ’cause of revelation’. And from the evil of the envier when he envies.And from the evil of the witchcrafts when they blow in the knots,.And from the evil of the darkening (night) as it comes with its darkness (or the moon as it sets or goes away).

Say, :I seek refuge with the Lord of the daybreak.

With the name of Allah, the All-Merciful, the Very-Merciful. The reason why the believer is enjoined to 'seek refuge with God' from such practices despite their palpable irrationality is - according to Zamakhshari - to be found in the inherent sinfulness of such endeavours (see surah, note ), and in the mental danger in which they may involve their author.وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿4﴾ Similar views have been expressed - albeit in a much more elaborate manner, on the basis of established psychological findings - by Muhammad 'Abduh and Rashid Rida' (see Manar I, 398 ff.). In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of 'magic' as such. nafs, a noun that is grammatically feminine). The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate 'women', but may well relate to 'human beings' (anfus, sing. Lit., 'of those that blow (an-naffathat) upon knots': an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavours it was probably derived from the practice of 'witches' and 'sorcerers' who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations.

Surah al falaq transliteration in english