He causeth the living to issue from the dead, and He is the One to cause the dead to issue from the living. "It is Allah Who causeth the seed-grain and the date-stone to split and sprout. In the first verse of the Surah, the holy Prophet (S), himself, as a model and leader, is addressed and the command is: “And from the evil of the envious (one) when he envies.” I Take Refuge With the Lord of the Dawn “And from the evil of those who blow on knots (practice Secret Arts),”ĥ. “And from the evil of the dark night when it comes,"Ĥ. “From the evil of what He has created,"ģ. “Say: I take refuge with the Lord of the dawn,"Ģ. It is clear that these virtues are for the person who harmonizes his own soul, mind, belief and actions with the content of the Surah. "Read them whenever you get up and whenever you go to bed.” 4 Then, the Prophet (S) taught him Suras Falaq and Nas, then, he (S) recited both of them in the morning prayer and told the man: 3Īnother narration says that the holy Prophet (S) asked one of his companions whether or not he wished to be taught two Suras which were the best Suras of the Qur'an and he answered: 'O servant of Allah, he happy that Allah accepted your 'Watr prayer' ". "He who recites Suras Falaq, Nas, and Ikhlas, in his 'Watr (odd number rak'at) prayer', will be told, 2Īnother tradition from Imam Baqir (as) denotes: "Some verses have been revealed to me, the likes of which have not been revealed before Surah Falaq and Surah Nas". On the virtue of this Surah, the holy Prophet (S) is narrated to have said: However, with these very doubtful narrations, in regard to understanding the meaning of the verses, the sanctity of the position of the Prophet (S) cannot be questioned. Whether mentally or bodily, is a witness to our objective point. The Holy Qur'an opposes the idea that the Prophet (S) was bewitched: Thirdly, if sorcery is to have had an effect on the body of the holy Prophet (S), then, people might imagine that witchcraft could affect his holy soul, too, and his thoughts would be subject to the witchcraft of sorcerers, so, this idea would destroy the principle of confidence in the holy Prophet (S). Surely the Providence, Who had sent him for such a great and important mission, the Prophecy, protected him against the witchcraft of sorcerers. Secondly, if the holy Prophet (S) could, so easily, be affected by the witchcraft of sorcerers, so much so, that he became sick and stayed in bed, it would have, also, been easy to stop him from reaching his great goal. They were taken out of the well and then, these verses were recited and the physical condition of the Prophet (S) improved.īut, the late Tabarsi and some other researchers reject these kind of narrations whose reference is limited to only Ibn-i-Abbas and 'Ayishah, because:įirstly, the Surah is popularly known as Meccan, and the tone of the verses are also similar to Meccan Suras, while the problems which the holy Prophet (S) had, with the Jews, occured mostly in Medina, which is, itself, a testimony that these kinds of narrations are not correct. Gabriel came down and indicated the place of the magic paraphernalia, which were hidden at the bottom of a well, by the Jews. On the occasion of revelation of this Surah, there are some narrations cited in most of the commentary books to the effect that the holy Prophet (S) was affected by some magic incantations, practiced by a few Jews, and became sick. The Surah contains some divine teaching commands to the holy Prophet (S), in particular, and to all Muslims, in general, to seek refuge with Allah from every kind of ill arising from outer nature, dark and evil plotting and envy on the part of others. Some commentators believe that this Surah is Meccan while some others know it to be Medinan. In The Name of Allah, The Beneficent, The Merciful Number of Verses: 5 Contents and Virtue of the Surah
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