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Al-Mu'awwidhatayn

Al-Mu'awwidhatayn (: المعوذتين), meaning "the two seekers of refuge" or "the two protectors," are the final two chapters of the : Al-Falaq (Chapter 113, "The Daybreak") and An-Nas (Chapter 114, "Mankind"). These short surahs consist of five verses each and serve as supplications for divine protection against physical and spiritual harms, including the evils of creation, darkness, sorcery, envy, and the whisperings of . Generally considered Medinan, though some scholars classify them as Meccan, Al-Mu'awwidhatayn were particularly associated with an incident of attempted against the Prophet Muhammad by a Jewish man named Labid ibn al-A'sam, who used a , , and knotted strings to induce illness; the surahs' recitation led to the Prophet's recovery, as narrated in authentic . Al-Falaq specifically invokes refuge in , the Lord of the dawn, from harms like those of nightfall, , and the envious, emphasizing protection from worldly calamities. In contrast, An-Nas seeks shelter from the subtle temptations of the devil, who whispers doubts into human and hearts before withdrawing, highlighting spiritual safeguards essential for faith. Together, they complement each other, with Al-Falaq addressing external threats and An-Nas internal ones, and both employ divine attributes—such as "Lord of mankind" and "King of mankind"—to underscore 's sovereignty. In Islamic tradition, the significance of Al-Mu'awwidhatayn lies in their role as powerful amulets against evil, recommended for frequent recitation, particularly three times morning and evening, after prayers, and before sleep to ward off harm. The Prophet Muhammad instructed companions like Uqbah ibn Amir to recite them daily for comprehensive protection, equating their virtue to no other chapters in safeguarding against physical ailments, psychological distress, and satanic influences. Scholarly exegeses, such as those in Tafsir Ibn Kathir, affirm their efficacy based on prophetic practice, noting that Satan is assigned to tempt every person but is subdued through such invocations. They are integral to daily rituals, including ruqyah (healing recitations), and form part of the Quran's concluding emphasis on tawhid (monotheism) and reliance on God.

Overview

Definition and Etymology

Al-Mu'awwidhatayn is the collective term for the final two surahs of the , al-Falaq (chapter 113) and an-Nas (chapter 114). These short chapters are known for their role as invocations seeking divine refuge, collectively referred to as "the two protectors" or "the two seeking refuge" due to their repeated imperative to declare through the phrase qul aʿūdhu (say: I seek refuge). The name "Mu'awwidhatayn" derives from the triliteral root ʿ-w-dh (ع و ذ), which fundamentally denotes seeking refuge, , or turning to from . In its form IV verbal derivation, aʿūdha specifically means "to seek refuge" or "to take shelter," as seen in the opening commands of both surahs: qul aʿūdhu bi-rabb al-falaq (Say: I seek refuge in the Lord of the daybreak) and qul aʿūdhu bi-rabb an-nās (Say: I seek refuge in the Lord of mankind). This linguistic root underscores the surahs' function as protective recitations, with "muʿawwidha" (singular) implying that which provides or invokes refuge. Historical attribution of the name traces to the Prophet Muhammad, who reportedly designated these surahs as such in prophetic traditions, emphasizing their use for against afflictions. For instance, authentic hadiths describe him reciting the Mu'awwidhatayn during illness or before to blow over his body for healing and . Together, the Al-Mu'awwidhatayn serve as concise supplications for Allah's against diverse evils, including environmental harms, human malice, and unseen forces, forming a unified pair in Quranic practices.

Position in the Quran

Al-Mu'awwidhatayn comprise the 113th and 114th surahs of the , Al-Falaq and An-Nas, respectively, positioning them as the final chapters in the canonical arrangement of the Quranic text. These surahs are classified as Meccan in traditional Quranic , having been revealed late in Prophet Muhammad's mission in , near the end of the pre-Hijrah period. Their placement at the conclusion of the underscores their role in encapsulating themes of refuge and protection, serving possibly as a symbolic seal against harm, in contrast to Al-Fatihah's function as the opening invocation of guidance and praise. During the compilation of the under Caliph ibn Affan in the mid-7th century CE, Al-Mu'awwidhatayn were incorporated into the standardized () in their current positions as the penultimate and ultimate . This ordering was determined based on the Prophet's instructions to his scribes regarding surah sequence, distinct from the chronological order of . , such as those from the 1st and 2nd centuries , consistently reflect this Uthmanic arrangement for the final surahs. Across Sunni and Shia Islamic traditions, as well as in extant ancient manuscripts like the Topkapi and codices, no variations exist in the positioning of Surahs 113 and 114, affirming their fixed role at the Quran's close. This uniformity highlights the consensus on their structural significance in preserving the integrity of the Quranic corpus.

Text

Surah Al-Falaq

Surah Al-Falaq, the 113th chapter of the , comprises the followed by five verses that invoke from specific harms. The text below is presented verse by verse, accompanied by word-by-word and the full English according to .

Basmala

Arabic: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Word-by-word transliteration: bismi (In the name [of]), Allāhi (), r-raḥmāni (the Entirely Merciful), r-raḥīmi (the Especially Merciful)
Full translation: In the name of , the Entirely Merciful, the Especially Merciful.

Verse 1

Arabic: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Word-by-word transliteration: qul (Say), a‘ūdhu (I seek refuge), bi-rabbi (in the Lord of), l-falaqi (the daybreak)
Full transliteration: Qul a‘ūdhu birabbi l-falaq
Full translation: Say, "I seek refuge in the Lord of daybreak."

Verse 2

Arabic: مِنْ شَرِّ مَا خَلَقَ
Word-by-word transliteration: min (from), sharri (the evil of), mā (that which), khalaqa (He created)
Full transliteration: Min sharri mā khalaq
Full translation: From the evil of that which He created.

Verse 3

Arabic: وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ
Word-by-word transliteration: wa-min (and from), sharri (the evil of), ghāsiqin (darkness), idhā (when), waqaba (it settles)
Full transliteration: Wa min sharri ghāsiqin idhā waqaba
Full translation: And from the evil of darkness when it settles.

Verse 4

Arabic: وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ
Word-by-word transliteration: wa-min (and from), sharri (the evil of), an-naffāthāti (the blowers), fī (in), al-‘uqadi (the knots)
Full transliteration: Wa min sharri an-naffāthāti fī l-‘uqad
Full translation: And from the evil of the blowers in knots.

Verse 5

Arabic: وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ
Word-by-word transliteration: wa-min (and from), sharri (the evil of), ḥāsidin (an envier), idhā (when), ḥasada (he envies)
Full transliteration: Wa min sharri ḥāsidin idhā ḥasada
Full translation: And from the evil of an envier when he envies.

Surah An-Nas

Surah An-Nas, the 114th chapter of the Quran, comprises six verses and invokes protection from the insidious whispers of evil influences that affect the human heart. Revealed in Mecca, it concludes the Quranic text and emphasizes seeking refuge in Allah as the Lord, Sovereign, and God of humanity against the retreating whisperer who instigates doubt and temptation among both jinn and humans. The surah's Arabic text, standard transliteration, and English translation (Sahih International) are presented below, with word-for-word transliteration for each verse to aid pronunciation and understanding. The opens with the , a standard preceding each : Arabic: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Transliteration: Bismillāhir-raḥmānir-raḥīm
Translation: In the name of , the Entirely Merciful, the Especially Merciful. Verse 1
Arabic: قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Full Transliteration: Qul a‘ūdhū birabbi an-nās
Word-for-Word Transliteration: qul (say), a‘ūdhū (I seek refuge), bi (in), (Lord [of]), an-nās (mankind).
Translation: Say, "I seek refuge in the of mankind," Verse 2
Arabic: مَلِكِ النَّاسِ
: Maliki an-nās
Word-for-Word Transliteration: maliki (Sovereign [of]), an-nās (mankind).
Translation: The Sovereign of mankind, Verse 3
: إِلَٰهِ النَّاسِ
Full Transliteration: Ilāhi an-nās
Word-for-Word Transliteration: ilāhi (God [of]), an-nās (mankind).
Translation: The God of mankind, Verse 4
: مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
Full Transliteration: Min sharri al-waswāsi al-khannās
Word-for-Word Transliteration: min (from), sharri (evil [of]), al-waswāsi (the whisperer), al-khannās (who withdraws).
Translation: From the evil of the whisperer who withdraws— Verse 5
Arabic: الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
Full Transliteration: Alladhī yuwaswisu fī ṣudūri an-nās
Word-for-Word Transliteration: alladhī (who), yuwaswisu (whispers), fī (into), ṣudūri (breasts/hearts [of]), an-nās (mankind).
Translation: Who whispers [evil] into the breasts of mankind— Verse 6
Arabic: مِنَ الْجِنَّةِ وَالنَّاسِ
Full Transliteration: Mina al-jinnati wan-nās
Word-for-Word Transliteration: mina (from), al-jinnati (the jinn), wa (and), an-nās (mankind).
Translation: From among the and mankind." This surah is commonly recited in conjunction with Surah to seek comprehensive refuge from both overt and subtle harms.

Structure and Themes

Literary Structure

Al-Mu'awwidhatayn, comprising Surah Al-Falaq and Surah An-Nas, share a highly formalized structure that underscores their role as companion prayers in the Qur'an. Both surahs open with the imperative verb qul ("say"), directing the reciter to invoke protection, and consist of brief verses—five in Al-Falaq and six in An-Nas—each typically comprising 3 to 5 words for conciseness and ease of memorization. This compact arrangement culminates in protective invocations seeking refuge (a'udhu) from divine sources, creating a unified liturgical form that emphasizes immediacy and repetition in recitation. The rhyme schemes (saj') are meticulously consistent within each , enhancing their poetic cohesion and auditory appeal. In , all verses terminate with the "-aq" sound (e.g., khalaq, waqab, 'uqad, hasad), forming a unified radif that echoes the surah's thematic focus on creation and division. Similarly, employs a recurring "-as" rhyme (e.g., nas, ins, , khannas, , nas), resulting in an AAAAAA pattern that reinforces its sibilant, whispering . These end-rhymes, drawn from the fāṣilah in Qur'anic prosody, contribute to the surahs' without adhering to strict metrical feet typical of poetry. A notable symmetry binds the pair, with Al-Falaq addressing external sources of harm and An-Nas internal ones, establishing a balanced duality in verse arrangement and protective scope that mirrors their sequential placement as the Qur'an's concluding surahs. Metrically, both exhibit alternating stress patterns akin to iambic rhythms, analyzed through unbounded, quantity-sensitive feet where heavy syllables (CV:C) dominate stress, interspersed with light syllables (CV) for rhythmic propulsion—e.g., left-headed feet in phrases like min sharri mā khalaq. The repetitive refrain min sharri ("from the evil of") appears in four consecutive verses of Al-Falaq (verses 2–5) and once in An-Nas (verse 4), amplifying the incantatory rhythm and structural parallelism through lexical recurrence. This repetition, combined with phrasal stress rules like end-rule prominence, fosters a staccato yet harmonious flow suited to protective recitation.

Central Themes

The central theme of Al-Mu'awwidhatayn revolves around in protection, emphasizing exclusive reliance on as the sole source of refuge from the evils originating in . Both surahs invoke Allah's lordship to believers from harms that cannot be averted by any other means, underscoring that true security stems from affirming His oneness and attributes, rather than turning to created beings or forces. In Al-Falaq, the motifs highlight protection from specific external and subtle evils, including the malice inherent in what has created, the fears and harms associated with at night, the deceptive practices of such as blowing on knots, and the destructive of those who cast harmful glances. An-Nas complements this by focusing on internal spiritual threats, seeking refuge from the whisperer—identified as —who instills insidious suggestions in the hearts of humans and , withdrawing when confronted but persisting in temptation. These harms encompass a range of afflictions that test and . The unity of purpose in Al-Mu'awwidhatayn lies in their holistic safeguarding of the believer's body, mind, and spirit, addressing physical dangers alongside psychological and spiritual vulnerabilities through a singular appeal to divine . This paired approach ensures comprehensive defense, integrating the surahs' invocation of Allah's to foster and against multifaceted evils.

Style and Genre

Rhetorical Features

Al-Mu'awwidhatayn employ the imperative verb qul ("say") at the outset of both Al-Falaq and An-Nas, issuing a direct command from to the Prophet Muhammad and, by extension, to believers, to recite the invocation of refuge. This creates an immediate sense of urgency and authority, transforming the surahs into a performative act of protection that engages the reciter personally in seeking divine safeguarding. A prominent feature enhancing the invocatory is the of the aʿūdhu bi-rabb ("I seek refuge with the "), which structures both surahs around appeals to Allah's lordship—over daybreak in and over mankind in An-Nas. This lexical serves as a cohesive and emphatic device, building a that underscores the theme of reliance on divine while reinforcing the surahs' unity as paired invocations. Vivid imagery further amplifies their persuasive power, particularly through metaphors depicting subtle forms of evil. In Al-Falaq, the phrase "the blowers into knots" evokes the insidious practice of , where witches blow spells into knotted strings to unleash harm, symbolizing hidden malice and the need for refuge from unseen threats. Similarly, An-Nas uses "the waswās" (whisperer) and "the khannās" (one who retreats) to portray Satan's furtive temptations as stealthy auditory intrusions, creating a sensory image of psychological that heightens the surahs' emotional and protective resonance.

Genre Classification

Al-Mu'awwidhatayn, comprising Surah Al-Falaq and Surah An-Nas, are designated as mu'awwidhat—the two surahs of seeking refuge—due to their repeated invocations of through the "I seek refuge with the of..." This positions them firmly within the Quranic supplicatory genre, characterized by duʿāʾ (prayers of ) that emphasize personal entreaty to for safeguarding against harm. Traditional highlights their role as concise, invocatory texts focused on refuge from evils like , , and satanic , distinguishing them as devotional tools rather than doctrinal expositions. In contrast to narrative surahs, such as those recounting prophetic histories (e.g., Surah Yusuf), or legislative surahs outlining legal injunctions (e.g., Surah Al-Baqarah), Al-Mu'awwidhatayn eschew storytelling and prescriptive content in favor of immediate, first-person pleas for . This direct supplicatory structure underscores their invocatory nature, akin to munajat—intimate, whispered dialogues with the Divine—evident in their rhythmic pleas that prioritize emotional and spiritual urgency over elaboration. Scholars note this stylistic brevity and focus on apotropaic (warding-off) elements as a hallmark of their , setting them apart as protective recitations suited for use. Within the broader Abrahamic literary traditions, Al-Mu'awwidhatayn parallel prophylactic prayers designed to avert malevolent forces in Jewish and Christian texts. These similarities reflect a shared emphasis on invocatory refuge-seeking across monotheistic supplicatory forms, though Al-Mu'awwidhatayn uniquely integrate this into the Quranic corpus as standalone chapters.

Historical Context

Occasion of Revelation

The occasion of revelation () for Al-Mu'awwidhatayn—Surah Al-Falaq (113) and Surah An-Nas (114)—is tied to an incident of sorcery (sihr) practiced against the Muhammad in Madinah, during the later period of his prophethood following the . Although most scholars consider them Medinan based on this event, some early authorities like Qatadah regarded them as Meccan surahs. According to authentic narrations, a Jewish man named Labid bin Al-A'sam from the tribe of Banu Zurayq (or Bani Zuraiq in some reports) sought to harm the by using a involving his hair, a , pollen from a date-palm, and knotted threads, which were placed in a well called Dharwan. This act caused the to experience confusion and physical distress, leading him to believe he had performed actions he had not, though it did not affect his prophetic mission or . The revelation of these surahs occurred as divine protection and remedy during this affliction. The angel Jibril (Gabriel) appeared to the Prophet, recited Al-Mu'awwidhatayn over him as a form of ruqyah ( incantation), and informed him of the source of the magic, enabling its nullification. This event is detailed in hadiths where Jibril asks the Prophet if he feels ill, then performs the ruqyah incorporating phrases from the surahs, such as seeking refuge from the evil of those who blow on knots (a reference to the spell's method). The Prophet subsequently recovered fully upon Allah's command, and the surahs were revealed to emphasize seeking refuge in from such harms. Supporting narrations highlight the 's personal use of these surahs for protection during illness, including this incident. For instance, whenever the Prophet fell sick, he would recite Al-Mu'awwidhatayn and blow over his body, a rooted in their revelatory as curative verses. Another from Uqbah ibn Amir underscores their use in the Medinan , as the companion's conversion occurred post-Hijrah, aligning with the timing of the event. Scholars like and Al-Tha'labi affirm this Madinan origin based on these chains. In terms of chronology, Al-Mu'awwidhatayn rank among the final surahs revealed to the , likely around 7 following the Treaty of Hudaybiyyah, serving as culminating guidance on (monotheism) and refuge from evil. This places them after major Madinan surahs like Al-Tawbah (9) and near the end of the Quranic corpus, emphasizing protective themes in the 's final prophetic instructions.

Pre-Islamic Parallels

In pre-Islamic Arabian traditions, protective practices against supernatural threats such as the and mischievous spirits were common among nomads, as documented in inscriptions. One inscription (ss 1) records a herder's suspicion that the (nagʾat) caused the death of his , followed by a to the goddesses Allāt and Dusares for safeguarding against further harm. Similarly, another text (aws 219) invokes divine aid against the "mischief of the whisperer," echoing concerns over insidious spiritual influences akin to those attributed to in pre-Islamic poetry and . These elements reflect a broader cultural reliance on amulets and invocations to ward off envy-driven afflictions, with often portrayed as envious entities capable of causing misfortune through whispers or direct interference. References to knot-magic appear in Nabataean and related texts, where tying knots while reciting s was a to bind or unleash malevolent forces, including those tied to envy or . Nabataean texts, such as those invoking deities for , demonstrate this practice as a means to counteract spells or spiritual knots symbolizing entrapment by evil. In inscriptions from , protective formulae frequently seek against the and envy, as seen in dedicatory texts that implore gods to shield individuals from "evil eye, misfortune, and slander." These parallels extend to broader ancient Near Eastern traditions, including Greek defixiones—lead curse tablets inscribed with pleas to underworld deities to bind enemies or avert harm—sharing a rhetorical structure of invoking higher powers against envy-fueled malice, though adapted for protective rather than offensive purposes. The themes and form of Al-Mu'awwidhatayn (Surahs and An-Nas) draw on these pre-Islamic motifs but transform them into monotheistic invocations by directing exclusive refuge to , purging polytheistic elements like appeals to goddesses or . Scholar Devin J. Stewart identifies the surahs' structure—beginning with "I take refuge in the Lord of..." followed by enumerating specific evils—as reproducing conventions of pre-Islamic oral protective charms, while reorienting them toward (divine unity) to emphasize God's sole sovereignty over creation and harm. This adaptation neutralizes pagan reliance on multiple deities or magical knots, converting and jinn-related fears into affirmations of monotheistic protection.

Exegesis

Traditional Interpretations

In classical Islamic , the Al-Mu'awwidhatayn—Surahs and An-Nas—are interpreted as supplications for divine protection against a spectrum of harms, drawing on narrations from the Prophet and early companions. Scholars like and emphasize their role in safeguarding the believer from both external and internal threats, rooted in the Qur'an's universal call to seek refuge in . These interpretations aggregate hadiths and linguistic analyses to elucidate the verses' protective scope, highlighting the surahs' revelation in response to specific incidents while affirming their broader applicability. Ibn Kathir, in his Tafsir al-Qur'an al-'Azim, explains Surah Al-Falaq as a plea for refuge from cosmic and human-induced evils inherent in creation. The verse "from the evil of what He has created" encompasses all potential harms, including natural phenomena like (ghasiq) that amplifies dangers such as illness or nocturnal threats, as well as human actions like (naffathat fi al-'uqad), where blow spells over knotted cords to inflict harm. He links this to the surah's revelation amid an attempt by Labid ibn al-A'sam, a Jewish in , to bewitch the with a and date-palm fibers tied in knots, causing temporary physical affliction until removed it. For Surah An-Nas, Ibn Kathir describes it as protection from psychological temptations orchestrated by (), the "whisperer" (al-waswas al-khannas) who insinuates evil into human hearts during moments of heedlessness, retreating only when is remembered; this includes devils from both and humankind who incite doubt and sin. Al-Tabari, in Jami' al-Bayan fi Ta'wil al-Qur'an, aggregates similar narrations, portraying the evils in Surah Al-Falaq as encompassing witchcraft (sihr) practiced by Medinan Jews against the Prophet, such as spells invoking envy and nocturnal malice to disrupt his mission. He interprets "the blowers in the knots" as female sorcerers (though not exclusively) employing incantations and talismans, drawing from prophetic traditions that detail the untying of such knots as a miracle affirming the surah's efficacy. For Surah An-Nas, Al-Tabari views the "whispers" (waswas) as satanic insinuations (from shaytan) that target the human psyche, fostering disobedience by exploiting vulnerabilities in faith; these are universal temptations from Iblis and his agents among jinn and men, countered by constant remembrance of Allah. Classical scholars reach a that the Al-Mu'awwidhatayn are not limited to the Prophet's personal circumstances but extend universally to all believers, as evidenced by hadiths where he instructed companions like Uqbah ibn Amir to recite them for protection against envy, magic, and whispers. This applicability underscores their recitation in daily prayers and ruqyah (healing invocations), reinforcing faith's shield against evil for the entire .

Modern Scholarly Views

In modern scholarship, Sayyid Qutb's interpretation in Fi Zilal al-Qur'an (In the Shade of the Qur'an) emphasizes the protective role of Al-Mu'awwidhatayn as a means of fostering in believers. He portrays the surahs as directives to seek refuge in from pervasive fears and anxieties, including those arising , , and insidious that erode . For Qutb, this refuge counters the modern onslaught of and doubt by reinforcing spiritual dependence on , enabling the believer to withstand internal temptations and external pressures that undermine conviction. Western scholars, such as Angelika Neuwirth, approach Al-Mu'awwidhatayn through a comparative literary lens, analyzing their role in the Qur'an's overall structure. In her work, these surahs function as a concluding element, employing rhythmic, invocatory language to emphasize reliance on God's lordship and protection from various evils, drawing on ancient Near Eastern literary traditions of apotropaic texts. Contemporary debates on the mentioned in these surahs reflect a tension between literal interpretations and rationalist perspectives that treat them as metaphors for human impulses. Scholars like , in , interpret jinn as "invisible forces" or "occult powers," representing concealed aspects of human psychology such as irrational thoughts, temptations, and satanic suggestions that manifest through effects rather than literal entities. This view contrasts with traditional literalism, positioning jinn as symbolic of internal struggles like or , aligning with modernist efforts to reconcile Qur'anic cosmology with scientific ; for instance, Asad dissociates the term from pre-Islamic , emphasizing its role in illustrating over belief in autonomous beings.

Significance and Usage

Role in Islamic Practice

Al-Mu'awwidhatayn, consisting of Surah Al-Falaq and Surah An-Nas, hold a prominent place in Islamic ritual worship, particularly within the framework of salah and daily remembrances. In the witr prayer, which is performed as an odd-numbered supererogatory prayer following the Isha prayer, it is recommended in some schools of Islamic jurisprudence, such as the Shafi'i and Maliki, to recite Surah Al-Ikhlas in the first or middle rak'ah and Al-Mu'awwidhatayn in the final rak'ah as a practice for concluding the night prayers. Additionally, it is sunnah to recite Al-Mu'awwidhatayn immediately after every obligatory prayer, often alongside Surah Al-Ikhlas, to invoke protection in the transitional moments following formal worship. Beyond , Al-Mu'awwidhatayn form an essential component of the morning and evening adhkar, or remembrances, prescribed in for general safeguarding throughout the day and night. The instructed the recitation of Al-Ikhlas followed by Al-Mu'awwidhatayn three times each at dawn and dusk, stating that this practice would suffice the reciter against all harm. This routine integration underscores their function as a daily shield, recited with the intention of encompassing protection in routine Islamic devotion, and is supported by multiple authentic narrations emphasizing its efficacy for holistic well-being. In specific life events, Al-Mu'awwidhatayn are incorporated into supplications during funerals and travel to invoke divine safeguarding. For the deceased, they are recited as part of the broader Quranic supplications offered after the janazah prayer or at the graveside, seeking and protection for the in the , in line with the prophetic encouragement to make sincere invocations for those who have passed. Similarly, during journeys, their recitation—often as part of the established morning and evening adhkar—serves to protect against the uncertainties of travel, aligning with the Prophet's guidance on seeking refuge from hardships en route. These applications highlight the surahs' versatility in contexts, extending their protective essence from personal devotion to communal and transitional rites.

Protective Applications

Al-Mu'awwidhatayn, consisting of Surah Al-Falaq and Surah An-Nas, are prominently employed in ruqyah, the Islamic practice of reciting Quranic verses for healing and protection, particularly against sihr () and hasad (). A key example is the incident where the Prophet Muhammad was afflicted by a spell cast by Labid ibn al-A'sam, a Jewish man from the Banu Zurayq tribe, who used the Prophet's hair and a comb, hiding them in the well of Dharwan. According to traditional narrations, the spell involved eleven knots on a string, and the recitation of the two surahs—revealed for this purpose—led to the Prophet's recovery by untying the knots with each verse, as described in prophetic reports and scholarly exegeses. In ruqyah rituals, these surahs are recited over individuals suspected of being affected by the (ayn) or possession, often followed by blowing gently over the afflicted area or water for consumption. The instructed the use of ruqyah for the and fever, emphasizing recitation of Al-Mu'awwidhatayn alongside other verses. A narrates that the would recite the surahs three times, blow into his hands, and wipe his body during illness, extending this method to others for protection against and human envy. Additionally, they may be written on paper or cloth as (amulets) and worn or placed under pillows, provided the content is solely Quranic, as permitted by scholarly consensus based on prophetic practices. Such amulets are dissolved in water for drinking in cases of sihr, drawing from narrations in Sunan Abu Dawood where the approved ruqyah involving written and recited divine words. In Islamic tradition, Al-Mu'awwidhatayn continue to be used in spiritual practices to alleviate distress linked to or other afflictions, offering believers a sense of refuge through regular , in alignment with prophetic traditions.

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