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Al-Mu'awwidhatayn (Arabic: المعوذتين) is an Arabic expression referring to the last two surahs (chapters) of the Quran: 113 (Al-Falaq) and 114 (Al-Nas). These surahs have been grouped with each other in this manner both because of their consecutive appearance in the Quran and because of the stylistic resemblances between each other, both functioning as incantations that appeal to God's protection from evils or ailments. Some in the Islamic tradition have claimed that the two surahs were also revealed at the same time to Muhammad.

Some scholars have argued that the content and style of the Al-Mu'awwidhatayn is "wholly different" from the rest of that in the Quran. Relatedly, the placement of the Al-Mu'awwidhatayn in the Quran appears to have been disputed in the earliest years of Islam, as these two surahs, along with Surah Al-Fatihah (the first chapter of the Uthmanic codex used today), are absent from the codex of Ibn Mas'ud, one of Muhammad's companions.^[1]^[2]

Text

Al-Falaq

Say, “I seek refuge in the Lord of Daybreak.
From the evil of what He created.
And from the evil of the darkness as it gathers.
And from the evil of those who practice sorcery.
And from the evil of an envious when he envies.”

Al-Nas

Say, “I seek refuge in the Lord of mankind.
The King of mankind.
The God of mankind.
From the evil of the sneaky whisperer.
Who whispers into the hearts of people.
From among jinn and among people.”

Style and genre

One distinguishing stylistic feature of the Al-Mu'awwidhatayn, only also found in Q 1 and Q 109, is the use of the first-person human voice throughout the entire surah.^[3] To the exclusion of Q 109, however, these three surahs are more closely grouped by that the first-person singular is structured as a prayer towards God.^[4] Like Q 112, the Al-Mu'awwidhatayn also begin with the formula "Say!" (kul).^[5] Only in the Mu'awwidhatayn, however, this is followed by the expression "I seek refuge in the Lord" (aʿūdhu birabbi), which also appears as a common near eastern formula outside of the Quran.^[6] The surahs proceed with an enunciation of ailments from which God is appealed to for protection from.^[7]

The genre of these surahs has been described as prophylactic incantations, meant to ward off evil, and to be recited in a private as opposed to a public domain.^[8]

Structure

The placement of Al-Mu'awwidhatayn at the end of the Quran has raised questions as to why it appeared there. Historians have put forwards multiple explanations for why this occurred. For Theodor Noldeke and Friedrich Schwally, this occurred due to a superstition that this placement would afford protection to the reciter. Angelika Neuwirth, following and updating the theory of Noldeke and Schwally, argued that the surahs functioned as something akin to a colophon that closed the Quran and helped protect it from profanation.^[9]

The placement of these two surahs at the end of the Quran fulfills a broader purpose alongside the placement of Al-Fatihah at the beginning of the Quran: Al-Fatihah formally opens up the Quranic text, whereas these two surahs close it with appeals to divine protection from harm.^[10]

Historical context

Emran El-Badawi has argued that the content of Al-Mu'awwidhatayn belongs to a tradition of amulets in the form of the performance of apotropaic magic, or magic that is purposed to turn away or ward off evil influences. El-Badawi has observed, for example, that several early manuscripts containing these surahs are small papyrus amulets. El-Badawi compares these surahs to the Greek Amulet of Alexandria, which El-Badawi argues closely resembles their style and syntax, including in the purpose of calling upon God to protect the reciter from demons, spirits and sorcery, alongside several more specific syntactic similarities.^[11]

References

Citations

^ El-Badawi 2024, p. 99–100.
^ Deroche 2022, p. 134.
^ Sinai 2023, p. 176.
^ Neuenkirchen 2019, p. 2331.
^ Neuenkirchen 2019, p. 2333.
^ Neuenkirchen 2019, p. 2333–2334.
^ Neuenkirchen 2019, p. 2335–2339.
^ Neuenkirchen 2019, p. 2333, 2343.
^ Neuenkirchen 2019, p. 2332.
^ El-Badawi 2024, p. 105.
^ El-Badawi 2024, p. 99–105.

Sources

Deroche, Francois (2022). The One and the Many: The Early History of the Quran. Yale University Press.
El-Badawi, Emran (2024). Female Divinity in the Qur’an In Conversation with the Bible and the Ancient Near East. Palgrave Macmillan.
Neuenkirchen, Paul (2019). "Sura 113". In Amir-Moezzi, Mohammad Ali; Dye, Guillaume (eds.). Le Coran des Historiens. Les éditions du Cerf. pp. 2329–2352.
Sinai, Nicolai (2023). Key Terms of the Qur'an: A Critical Dictionary. Princeton University Press.

[FOOTNOTEEl-Badawi202499–100-1] El-Badawi 2024, p. 99–100.

[FOOTNOTEDeroche2022134-2] Deroche 2022, p. 134.

[FOOTNOTESinai2023176-3] Sinai 2023, p. 176.

[FOOTNOTENeuenkirchen20192331-4] Neuenkirchen 2019, p. 2331.

[FOOTNOTENeuenkirchen20192333-5] Neuenkirchen 2019, p. 2333.

[FOOTNOTENeuenkirchen20192333–2334-6] Neuenkirchen 2019, p. 2333–2334.

[FOOTNOTENeuenkirchen20192335–2339-7] Neuenkirchen 2019, p. 2335–2339.

[FOOTNOTENeuenkirchen20192333,_2343-8] Neuenkirchen 2019, p. 2333, 2343.

[FOOTNOTENeuenkirchen20192332-9] Neuenkirchen 2019, p. 2332.

[FOOTNOTEEl-Badawi2024105-10] El-Badawi 2024, p. 105.

[FOOTNOTEEl-Badawi202499–105-11] El-Badawi 2024, p. 99–105.

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+{{Short description|Arabic term for the last two suras (chapters) of the Qur'an}}
-{{refimprove|date=November 2013}}
+{{Quran|text}}
-'''Verses of Refuge''' ([[Arabic language|Arabic]]: المعوذتان) ([[romanized]]: Al-Mu'awwidhatayn), sometimes translated as "[[Ayah|Verses]] of Refuge", is an [[Arabic language|Arabic term]] referring to the last two suras (chapters) of the [[Qur'an]], viz. [[Daybreak (ch. 113)]], and [[Mankind (ch. 114)]], which are two consecutive short prayers both beginning with the verse "Say: I seek refuge in the Lord of...".
+'''Al-Mu'awwidhatayn''' ([[Arabic language|Arabic]]: المعوذتين) is an [[Arabic language|Arabic expression]] referring to the last two [[Surah|surahs]] (chapters) of the [[Quran]]: 113 ([[Al-Falaq]]) and 114 ([[Al-Nas]]). These surahs have been grouped with each other in this manner both because of their consecutive appearance in the Quran and because of the stylistic resemblances between each other, both functioning as incantations that appeal to God's protection from evils or ailments. Some in the Islamic tradition have claimed that the two surahs were also revealed at the same time to [[Muhammad]].
+Some scholars have argued that the content and style of the Al-Mu'awwidhatayn is "wholly different" from the rest of that in the Quran. Relatedly, the placement of the Al-Mu'awwidhatayn in the Quran appears to have been disputed in the earliest years of [[Islam]], as these two surahs, along with [[Al-Fatiha|Surah Al-Fatihah]] (the first chapter of the [[Uthmanic codex]] used today), are absent from the codex of [[Abd Allah ibn Mas'ud|Ibn Mas'ud]], one of Muhammad's [[Companions of the Prophet|companions]].{{Sfn|El-Badawi|2024|p=99–100}}{{Sfn|Deroche|2022|p=134}}
-Although these two suras are separate entities in the Qur'an and also are written in the [[Mushaf]] under separate names, they are so deeply related with their contents closely resembling each other's that they have been designated by the common name 'al-Mu'awwidhatayn' (the two suras in which refuge with Allah has been sought). Imam Baihaqi in 'Dala'il an-Nubuwwah' has written that these suras were revealed together, and hence their combined name of al-Mu'awwidhatayn.<ref>[http://www.usc.edu/dept/MSA/quran/maududi/mau113.html Mu'awwidhatayn] {{Webarchive|url=https://web.archive.org/web/20080929084401/http://www.usc.edu/dept/MSA/quran/maududi/mau113.html |date=2008-09-29 }}, USC MSA Compendium of Muslim Texts</ref> There is a [[Sunnah]] tradition from [[Muhammad]] of reading them over the sick or before sleeping and they are also considered a healing.<ref>[http://www.iqra.net/Hadith/healing.php Faith Healing] — Sayings of Muhammad, IQRA Islamic Publications</ref>
-==Occasion of Revelation==
+== Text ==
+{{Main|Al-Falaq|Al-Nas}}
-: ''Also see:'' [[Praying]].
+=== Al-Falaq ===
-Hasan '''Basri''', ' 'Ata' and [[Jābir ibn Zayd]] say that these [[surah]]s are [[Makkan sura|Makki]]. A tradition from 'Abdullah bin 'Abbas also supports the same view. However, according to another tradition from him, it is [[Madinan sura|Madani]] and the same view is held also by 'Abdullah bin Zubair and Qatadah. One of the traditions which strengthens this second view is the Hadith which Muslim, Tirmidhi, Nasa'i and Imam Ahmad bin Hanbal have related on the authority of 'Uqbah bin 'Amir. He says that Muhammad one day said to him: ''"Do you know what kind of verses have been revealed to me tonight? — these matchless verses are *A'udhu bi-Rabbi l-falaq* and *A'udhu bi-Rabbi n-nas*''. This Hadith is used as an argument for these suras to be Madani because 'uqbah bin 'Amir had become a Muslim in Madinah after the hijrah, as related by Abu Da'ud and Nasa'i on the basis of his own statement. Other traditions which have lent strength to this view are those related by Ibn Sa'd, Muhiyy-us-Sunnah Baghawi, Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar, Hafiz Badr-uddin 'Ayni, 'Abd bin Humaid and others to the effect that these suras were revealed when the [[Jews]] had worked [[Magic (paranormal)|magic]] on Muhammad in [[Madinah]] and he had fallen ill under its effect. Ibn Sa'd has related on the authority of Waqidi that this happened in A.H. 7. On this very basis [[Sufyan ibn `Uyaynah]] also has described these suras as Madani.
+# Say, “I seek refuge in the Lord of Daybreak.
-But (as explained by [[Sayyid Abul Ala Maududi]] in his [[Tafhim-ul-Quran]] under the Introduction to verses of refuge), when it is said about a certain sura or verse that it was revealed on this or that particular occasion, it does not necessarily mean that it was revealed for the first time on that very occasion. Rather it sometimes so happened that a sura or a verse had previously been revealed, then on the occurrence or appearance of a particular incident or situation, Muhammad's attention was drawn to it by [[Allah]] for the second time, or even again and again. In Sayyid Abul Ala Maududi's opinion the same also was the case with the Verses of Refuge. The subject matter of these suras is explicit that these were sent down at Makkah in the first instance when opposition to Muhammad there had grown very intense. Later, when at Madinah storms of opposition were raised by the [[hypocrite]]s, Jews and [[polytheist]]s, Muhammad was instructed to recite these very chapters, as has been mentioned in the above cited tradition from Uqbah bin Amir. After this, when magic was worked on him, and his illness grew intense, angel [[Jibril|Gabriel]] came and instructed him by Allah's command to recite these very chapters. Therefore, in the same opinion, the view held by the commentators who describe both these chapters as Makki is more reliable. Regarding them as connected exclusively with the incident of magic is difficult, for to this incident related only one verse (v.4), the remaining verses of Sūrat of Daybreak and the whole of Sūrat of Mankind have nothing to do with it directly.
+# From the evil of what He created.
+# And from the evil of the darkness as it gathers.
+# And from the evil of those who practice sorcery.
+# And from the evil of an envious when he envies.”
+=== Al-Nas ===
-==Theme and subject matter==
-The conditions under which these two suras were sent down in Makkah were as follows. As soon as Muhammed began to preach the message of Islam, it seemed as though he had provoked all classes of the people around him. As his message spread the opposition of the disbelieving [[Quraysh (tribe)|Quraish]] also became more and more intense. As long as they had any hope that they would be able to prevent him from preaching his message by throwing some temptation in his way, or striking some bargain with him, their hostility did not become very active. But when Muhammad disappointed them completely that he would not effect any kind of compromise with them in the matter of faith, and in Sūrat [[al-Kaafiroon|Disbelievers]] they were plainly told: ''"I do not worship those who you worship nor are you worshipers of Him Whom I worship. For you is your religion and for me is mine"'', the hostility touched its extreme limits. More particularly, the families whose members (men or women, boys or girls) had accepted Islam, were burning with rage from within against Muhammad. They were cursing him, holding secret consultations to kill him quietly in the dark of the night so that the [[Banu Hashim]] could not discover the murderer and take revenge; magic and charms were being worked on him so as to cause his death, or make him fall ill, or become mad; satans from among the men and the jinn spread on every side so as to whisper one or another evil into the hearts of the people against him and the Qur'an brought by him so that they became suspicious of him and fled him. There were many people who were burning with jealousy against him, for they could not tolerate that a man from another family or clan than their own should flourish and become prominent. For instance, the reason why [[Abu Jahl]] was crossing every limit in his hostility to him has been explained by himself: ''"We and the Bani Abdi Manaf (to which the Holy Prophet belonged) were rivals of each other: they fed others, we too fed others; they provided conveyances to the people, we too did the same; they gave donations, we too gave donations, so much so that when they and we have become equal in honor and nobility, they now proclaim that they have a Prophet who is inspired from the heaven; how can we compete with them in this field? By God, we will never acknowledge him, nor affirm faith in him". ''(Source Ibn Hisham, vol. I, pp.&nbsp;337–338).
+# Say, “I seek refuge in the Lord of mankind.
-Such were the conditions when Muhammad was commanded to tell the people: ''"I seek refuge with the Lord of the dawn, from the evil of everything that He has created, and from the evil of the darkness of night and from the evil of magicians, men and women, and from the evil of the envious"'', and to tell them: ''"I seek refuge with the Lord of mankind, the King of mankind, and the Deity of mankind, from the evil of the whisperer, who returns over and over again, who whispers (evil) into the hearts of men, whether he be from among the jinn or men.''" This is similar to what Moses had been told to say when [[Pharaoh]] had expressed his design before his full court to kill him: ''"I have taken refuge with my Lord and your Lord against every arrogant person who does not believe in the Day of Reckoning."'' ({{Cite quran|40|27|end=27|style=r}}). And: ''"I have taken refuge with my Lord and your Lord lest you should assail me."'' ({{Cite quran|44|20|end=20|style=r}})
+# The King of mankind.
+# The God of mankind.
+# From the evil of the sneaky whisperer.
+# Who whispers into the hearts of people.
+# From among jinn and among people.”
+== Style and genre ==
-On both occasions they were confronted with well-equipped, resourceful and powerful enemies. On both occasions they stood firm on their message against their strong opponents, whereas they had no material power on the strength of which they could fight them, and on both occasions they utterly disregarded the threats and dangerous plans and hostile devices of the enemy, saying: ''"We have taken refuge with the Lord of the universe against you."'' Obviously, such firmness and steadfastness can be shown only by the person who has the conviction that the power of His Lord is the supreme power, that all powers of the world are insignificant against [[Allah|Him]], and that no one can harm the one who has taken His refuge. Only such a one can say: ''"I will not give up preaching the Word of Truth. I care the least for what you may say or do, for I have taken refuge with my Lord and your Lord and Lord of all universe."''
+One distinguishing stylistic feature of the Al-Mu'awwidhatayn, only also found in Q 1 and Q 109, is the use of the first-person human voice throughout the entire surah.{{Sfn|Sinai|2023|p=176}} To the exclusion of Q 109, however, these three surahs are more closely grouped by that the first-person singular is structured as a prayer towards God.{{Sfn|Neuenkirchen|2019|p=2331}} Like Q 112, the Al-Mu'awwidhatayn also begin with the formula "Say!" (''kul'').{{Sfn|Neuenkirchen|2019|p=2333}} Only in the Mu'awwidhatayn, however, this is followed by the expression "I seek refuge in the Lord" (''aʿūdhu birabbi''), which also appears as a common near eastern formula outside of the Quran.{{Sfn|Neuenkirchen|2019|p=2333–2334}} The surahs proceed with an enunciation of ailments from which God is appealed to for protection from.{{Sfn|Neuenkirchen|2019|p=2335–2339}}
+The genre of these surahs has been described as prophylactic incantations, meant to ward off evil, and to be recited in a private as opposed to a public domain.{{Sfn|Neuenkirchen|2019|p=2333, 2343}}
-== The position of Ibn Mas`ud concerning Verses of Refuge ==
-Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that [[Ibn Masud|Ibn Mas`ud]] did not record the verses of refuge in his Mushaf (copy of the Qur'an). So Ubayy said, "I testify that the [[Muhammad|Messenger of Allah]] informed me that [[Gabriel|Jibril]] said to him,
+== Structure ==
-قُلْ أَعُوذُ بِرَبِّ الْفَلَق arabic in arab
+The placement of Al-Mu'awwidhatayn at the end of the Quran has raised questions as to why it appeared there. Historians have put forwards multiple explanations for why this occurred. For [[Theodor Noldeke]] and [[Friedrich Schwally]], this occurred due to a superstition that this placement would afford protection to the reciter. [[Angelika Neuwirth]], following and updating the theory of Noldeke and Schwally, argued that the surahs functioned as something akin to a [[Colophon (publishing)|colophon]] that closed the Quran and helped protect it from profanation.{{Sfn|Neuenkirchen|2019|p=2332}}
+The placement of these two surahs at the end of the Quran fulfills a broader purpose alongside the placement of Al-Fatihah at the beginning of the Quran: Al-Fatihah formally opens up the Quranic text, whereas these two surahs close it with appeals to divine protection from harm.{{Sfn|El-Badawi|2024|p=105}}
-<u>Translation:</u> ''Say: "I seek refuge with the Lord of the Daybreak.'' (chapter of [[al-Falaq|Daybreak]] 113:1)
+== Historical context ==
-So he said it. And Gabriel said to him,
+Emran El-Badawi has argued that the content of Al-Mu'awwidhatayn belongs to a tradition of [[Amulet|amulets]] in the form of the performance of [[apotropaic magic]], or magic that is purposed to turn away or ward off evil influences. El-Badawi has observed, for example, that several early manuscripts containing these surahs are small papyrus amulets. El-Badawi compares these surahs to the Greek [[Amulet of Alexandria]], which El-Badawi argues closely resembles their style and syntax, including in the purpose of calling upon God to protect the reciter from demons, spirits and sorcery, alongside several more specific syntactic similarities.{{Sfn|El-Badawi|2024|p=99–105}}
-قُلْ أَعُوذُ بِرَبِّ النَّاس ([[Arabic]])
-<u>Translation:</u> ''Say: "I seek refuge with the Lord of Mankind.")'' (Sūrat Mankind 114:1)
-So he said it. Therefore, we say what the Prophet said."
-== The virtues of the Verses of Refuge ==
-* In his Sahih, [[Imam Muslim]] recorded on the authority of ‘Uqbah bin ‘Amir that the [[Prophet Muhammad]] said, "Do you not see that there have been [[Ayat|Ayaat]] revealed to me tonight the like of which has not been seen before?" They are ''Say: "I seek refuge with, the Lord of daybreak."'' (Sūrat [[al-Falaq|Daybreak]] 113:1) and; ''Say: “I seek refuge with the Lord of mankind.”'' (Sūrat Mankind 114:1) <ref>[[Sahih]] Muslim 1:558</ref> This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, “Hasan Sahih.” <ref>Ahmad 4:144, Tuhfat Al-Ahwadhi 9:303, and An-Nasa’i 8:254.</ref>
-* According to [[Tafsir ibn Kathir]], it has been reported from Abu Sa'id that Prophet Muhammad Peace be upon him used to seek protection from the evil eyes of the jinn and mankind.  But when verses of refuge were revealed, he used them (for protection) and abandoned all else besides them.  [[At-Tirmidhi]], An-Nisai and [[ibn Majah]] recorded this.
-* Narrated [[‘Aisha]]: “Whenever Allah’s Apostle became sick, he would recite al-Mu'awwidhatayn (Sūrat [[al-Falaq|Daybreak]] and Sūrat [[Mankind|al-Naas]]) and then blow his breath over his body. When he became seriously ill, I used to recite (these two suras) and rub his hands over his body hoping for its blessings.<ref>([[Sahih al-Bukhari]] Vol.6 Bk.61 No.535)</ref>
-==Relation between Sūrat of Opening and Verses of Refuge==
-: ''Also see:'' [[al-Fatihah|Opening]]
-The last thing which is noteworthy with regard to the verses of refuge is the relation between the beginning and the end of the [[Quran|Qur'an]]. Although the Qur'an has not been arranged chronologically, Muhammed arranged in the present order the verses and suras revealed during 23 years on different occasions to meet different needs and situations. According to this order, the Qur'an opens with the Sūrat [[al-Fatihah|Opening]] and ends with the Mu'awwidhatayn.
-In the beginning, after praising and glorifying Allah as ''Lord of the worlds, Kind, Merciful and Master of the Judgment Day'', the [[Muslim|believer]] submits: ''"Lord, You alone I worship and to You alone I turn for help, and the most urgent help that I need from You is to be guided to the Straight Way."'' In answer, he is given by Allah the whole Qur'an to show him the Straight Way, which is concluded thus: Man prays to Allah, Who is ''Lord of dawn, Lord of men, King of men, Deity of men'', saying: ''"I seek refuge only with You for protection from every evil and mischief of every creature, and in particular, from the evil whisperings of devils, be they from among men or jinn, for they are the greatest obstacle in following the Straight Way."'' [[Sayyid Abul Ala Maududi]] thus says in his [http://www.tafheem.net/main.html Tafheemul Quran] {{Webarchive|url=https://web.archive.org/web/20080221062727/http://www.tafheem.net/main.html |date=2008-02-21 }} ''"The relation that the beginning bears with the end, cannot remain hidden from anyone who has understanding and insight."''
 == See also ==
 * [[List of Islamic terms in Arabic]]
-* Sūrat [[al-Falaq|Daybreak]]
+* Surah [[Al-Fatihah]]
-* Sūrat [[An-Nas|Mankind]]
-* Sūrat [[al-Fatihah|Opening]]
 ==References==
-<references />
+=== Citations ===
+{{Reflist}}
+=== Sources ===
+* {{Cite book |last=Deroche |first=Francois |title=The One and the Many: The Early History of the Quran |date=2022 |publisher=Yale University Press}}
+* {{Cite book |last=El-Badawi |first=Emran |title=Female Divinity in the Qur’an In Conversation with the Bible and the Ancient Near East |date=2024 |publisher=Palgrave Macmillan}}
+* {{Cite book |last=Neuenkirchen |first=Paul |title=Le Coran des Historiens |date=2019 |publisher=Les éditions du Cerf |editor-last=Amir-Moezzi |editor-first=Mohammad Ali |pages=2329–2352 |chapter=Sura 113 |editor-last2=Dye |editor-first2=Guillaume}}
+* {{Cite book |last=Sinai |first=Nicolai |title=Key Terms of the Qur'an: A Critical Dictionary |date=2023 |publisher=Princeton University Press}}
 {{DEFAULTSORT:Verses of Refuge}}
-[[Category:Quranic verses]]
+[[Category:Quranic verses|Mu'awwidhatayn]]
 [[Category:Islamic terminology]]
-[[Category:Chapters in the Quran]]
+[[Category:Components of the Quran]]
+[[Category:Four Quls]]