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Sura al-Falaq: Difference between revisions
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== Content == | == Content == | ||
In sura al-Falaq, [[God]] orders the [[Prophet (s)]] to seek the protection of God from every evil; especially, from the evil of the dark night, the evil of the witches and the evil of the [[envy|envious ones]]. According to ''[[Tafsir al-Mizan]]'', "al-naffathat fi l-'uqad" does not only refer to witches but also anyone who practices magic.<ref> | In sura al-Falaq, [[God]] orders the [[Prophet (s)]] to seek the protection of God from every evil; especially, from the evil of the dark night, the evil of the witches and the evil of the [[envy|envious ones]]. According to ''[[Tafsir al-Mizan]]'', "al-naffathat fi l-'uqad" does not only refer to witches but also anyone who practices magic.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 392-394.</ref> According to ''[[Tafsir-i nimuna]]'', Sura al-Falaq teaches the Prophet (s) to seek the protection of God from every evil and to trust in God.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 27, p. 454.</ref> | ||
{{Content of Sura al-Falaq}} | {{Content of Sura al-Falaq}} | ||
== Occasion of Revelation == | == Occasion of Revelation == | ||
About the [[occasion of revelation]] of this sura, there is a [[hadith]] mentioned in [[Sunni]] sources which [[Shi'a]] scholars have not accepted.<ref> | About the [[occasion of revelation]] of this sura, there is a [[hadith]] mentioned in [[Sunni]] sources which [[Shi'a]] scholars have not accepted.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 394.</ref> | ||
In ''[[al-Durr al-manthur]]'', which is a Sunni commentary, it is mentioned that a [[Jew]]ish man practiced magic on the Prophet (s). [[Jabra'il]] (Gabriel) went to the Prophet (s) and brought [[al-Mu'awwidhatayn]] (suras al-Falaq and [[Sura al-Nas|al-Nas]]) to him and told him, "A Jewish man practiced magic on you, and that his spell is in such well." The Prophet (s) sent [[Imam Ali (a)]] to bring that spell. He (s) then ordered Ali (a) to untie those knots and for each knot, he (a) recited one of the verses of al-Mu'awwidhatayn. When the knots were all untied and the two suras were finished, the Prophet (s) regained his health.<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 417.</ref> | In ''[[al-Durr al-manthur]]'', which is a Sunni commentary, it is mentioned that a [[Jew]]ish man practiced magic on the Prophet (s). [[Jabra'il]] (Gabriel) went to the Prophet (s) and brought [[al-Mu'awwidhatayn]] (suras al-Falaq and [[Sura al-Nas|al-Nas]]) to him and told him, "A Jewish man practiced magic on you, and that his spell is in such well." The Prophet (s) sent [[Imam Ali (a)]] to bring that spell. He (s) then ordered Ali (a) to untie those knots and for each knot, he (a) recited one of the verses of al-Mu'awwidhatayn. When the knots were all untied and the two suras were finished, the Prophet (s) regained his health.<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 417.</ref> | ||
In ''Tafsir al-Mizan'', [[Allama Tabataba'i]] wrote that there is no reason for the Prophet (s) to be physically resistant to magic and would not become ill by magic; however, verses of the Qur'an suggest that the heart and mind of the Prophet (s) are safe from the magic and influence of [[Satan|satanic]] powers.<ref> | In ''Tafsir al-Mizan'', [[Allama Tabataba'i]] wrote that there is no reason for the Prophet (s) to be physically resistant to magic and would not become ill by magic; however, verses of the Qur'an suggest that the heart and mind of the Prophet (s) are safe from the magic and influence of [[Satan|satanic]] powers.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 394.</ref> | ||
== Exegetes' Views about Magic == | == Exegetes' Views about Magic == | ||
In the [[Tafsir|commentary]] of the verse four of Sura al-Falaq, [[Al-Sharif al-Radi|Sayyid Radi]] (d. [[406]]/1015-1016) wrote, "This (verse) is a metaphor and suggests seeking protection to God from the evil of women who use trickery to overturn the firm decisions of men (which are likened to knots due to decisions' strength) and weaken men's power by their trickery."<ref>Raḍī, ''Talkhīṣ al-bayān'', p. 280.</ref> | In the [[Tafsir|commentary]] of the verse four of Sura al-Falaq, [[Al-Sharif al-Radi|Sayyid Radi]] (d. [[406]]/1015-1016) wrote, "This (verse) is a metaphor and suggests seeking protection to God from the evil of women who use trickery to overturn the firm decisions of men (which are likened to knots due to decisions' strength) and weaken men's power by their trickery."<ref>Raḍī, ''Talkhīṣ al-bayān'', p. 280.</ref> | ||
Some [[Sunni]] [[exegete]]s did not accept magic and [[evil eye]]. However, Allama Tabataba'i wrote that this verse and [[Qur'an 2]]:102{{Enote|And they followed what the devils pursued during Solomon's reign —and Solomon was not faithless but it was the devils who were faithless—teaching the people magic and what was sent down to the two angels at Babylon, Harut and Marut, who would not teach anyone without telling [him], 'We are only a test, so do not be faithless.' But they would learn from those two that with which they would cause a split between man and his wife—though they could not harm anyone with it except with Allah's leave. They would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls, had they known!}} show that the [[Qur'an]] approves the reality of magic.<ref> | Some [[Sunni]] [[exegete]]s did not accept magic and [[evil eye]]. However, Allama Tabataba'i wrote that this verse and [[Qur'an 2]]:102{{Enote|And they followed what the devils pursued during Solomon's reign —and Solomon was not faithless but it was the devils who were faithless—teaching the people magic and what was sent down to the two angels at Babylon, Harut and Marut, who would not teach anyone without telling [him], 'We are only a test, so do not be faithless.' But they would learn from those two that with which they would cause a split between man and his wife—though they could not harm anyone with it except with Allah's leave. They would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls, had they known!}} show that the [[Qur'an]] approves the reality of magic.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 393.</ref> | ||
== Merits and Benefits == | == Merits and Benefits == | ||
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==References== | ==References== | ||
{{references}} | {{references}} | ||
*Khurramshāhī, Bahāʾ al-Dīn. ''Dānishnāma-yi Qurʾān wa Qurʾān pazhūhī''. Tehran: Dūstān-Nāhīd, 1377 Sh. | * Khurramshāhī, Bahāʾ al-Dīn. ''Dānishnāma-yi Qurʾān wa Qurʾān pazhūhī''. Tehran: Dūstān-Nāhīd, 1377 Sh. | ||
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Qom: Daftar-i Nashr-i Islāmī, 1403 AH. | * Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Qom: Daftar-i Nashr-i Islāmī, 1403 AH. | ||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh. | * Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh. | ||
*Maʿrifat, Muḥammad Hādī. ''Āmūzish-i ʿulūm-i Qurʾān''. Tehran: Sāzmān-i Tablīghāt-i Islāmī, 1371 Sh. | * Maʿrifat, Muḥammad Hādī. ''Āmūzish-i ʿulūm-i Qurʾān''. Tehran: Sāzmān-i Tablīghāt-i Islāmī, 1371 Sh. | ||
*Raḍī, Muḥammad b. al-Ḥusayn. ''Talkhīṣ al-bayān fī mujāzāt al-Qurʾān''. Tehran: Wizārṭ al-Thiqāfat wa l-Irshād al-Islāmī, 1407 AH. | * Raḍī, Muḥammad b. al-Ḥusayn. ''Talkhīṣ al-bayān fī mujāzāt al-Qurʾān''. Tehran: Wizārṭ al-Thiqāfat wa l-Irshād al-Islāmī, 1407 AH. | ||
*Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad. ''Al-mufradāt fī gharīb al-Qurʾān''. Edited by Ṣafwān ʿAdnān Dāwūdī. Beirut: Dār al-ʿIlm, 1412 AH. | * Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad. ''Al-mufradāt fī gharīb al-Qurʾān''. Edited by Ṣafwān ʿAdnān Dāwūdī. Beirut: Dār al-ʿIlm, 1412 AH. | ||
*Suyūṭī, ʿAbd al-Raḥmān b. Abū Bakr al-. ''Al-Durr al-manthūr''. Qom: Kitābkhāna-yi Āyatollāh Marʿashī, 1404 AH. | * Suyūṭī, ʿAbd al-Raḥmān b. Abū Bakr al-. ''Al-Durr al-manthūr''. Qom: Kitābkhāna-yi Āyatollāh Marʿashī, 1404 AH. | ||
* | * Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Qom: Daftar-i Nashr-i Islāmī, 1382 Sh. | ||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān''. Tehran: Maktabat al-ʿIlmīyya, 1338 Sh. | * Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān''. Tehran: Maktabat al-ʿIlmīyya, 1338 Sh. | ||
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{{Mufassalat suras}} | {{Mufassalat suras}} | ||
{{Suras of Qur'an}} | {{Suras of Qur'an}} | ||