The Surahs Of Protection
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Channel: Mohammad Elshinawy
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AI Generated Summary ©
The concept of "brink haven't you" in the Quran is discussed, including the concept of "brink haven't you" and the various kinds of evil. The speakers emphasize the importance of protecting from bad behavior and trusting in God for one's needs. The concept of "brink haven't you" is discussed, including the use of "naughty ows." The use of "brink haven't you" is emphasized, and the importance of protecting oneself from shaitan's evil attacks is emphasized. The use of "brink haven't you" is emphasized, and the prophecy of the Prophet's name is addressed.Transcript ©
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So Al Falak Al Anas we said are
called Al Mu'aw with Atayn. The 2 surahs
that begin with A'udu
which means I seek
protection. And they are essentially
2 appeals. You're appealing to Allah through these
2 Surahs to protect you
From different things, we'll get to that in
a second.
Appealing to God for protection, that is the
common theme between the both of them.
They are 5 verses 6 verses.
Hold that thought as to why that is
or think about it.
But
they are calling us to a certain behavior,
which is to remind us that if you
believe in Allah
you should be behaving a certain way, you
should be resorting to Him and trusting Him
for your needs. Right? You should be resorting
to Him for your vulnerabilities.
Belief and behavior cannot be separated. That's an
important sort of link between
and what we're about to get into of
the 2 Muawhidah.
Also, some of the scholars said that
of the great reminders here between
and the next 2 is that when you
do what Allah said
say
he is the one and only you're for
sure gonna get opposed.
Like you know they say like, Sheikh don't
be controversial.
Right. We should not unnecessarily ruffle people's feathers.
We should be sort of emotionally intelligent and
not alien people unnecessarily and all of that.
Absolutely. That's prophetic.
But at the end of the day
La ilaha illallah is the most controversial statement
on the face of the earth. It is.
Right?
No God but it's controversial.
So when you say, qulhu allahu ahad, he's
the one and only,
automatically you're gonna have opposition and so automatically
you're gonna need to armor up. Right? When
you declare Kulhu Allahu ahad, you're gonna have
to do constant
because this declaration
you will face
as a result of it so much opposition.
Is this clear? The connection between the first
and the next two? Alright.
So let's get into,
Al Mu'aw with attain.
They both begin with kul,
repetition, repetition, repetition. The Prophet alaihi salatu wasalam
repeated these surahs almost, I will not recount,
almost
as much as he repeated Okay?
Almost.
After every salah we said and we said
before the sunrise and before the sun sets
and with it also he would wipe down
his body for protection Sallallahu Alaihi Wasallam.
Say,
I seek protection. You know the difference between,
Istijara and Isti'adah.
Or comes from the word which means neighbor.
It means to come close to something
for protection like you go stand by a
wall,
right? For protection.
But
is when you cling to it.
Okay?
You know
like when when a child is first going
off to school and like they sort of
they throw a a tantrum because they're too
attached to their parents and they grab their
thigh and and they panic and all. This
is called
this is called
this. He's seeking refuge by attaching himself
to,
his his parents.
And so you are attaching yourself with this
plea to Allah aza wa Jal you're clinging
to him you're attaching yourself to him for
protection.
Say I seek this protection,
I rush to Allah, I cling to Allah
for protection
but it doesn't say
say I seek this refuge with Allah. Kula'udu
bi rabbil falaq
Say, I seek this protection with Rab, the
Lord, the Master of al falaq.
Falakah
means to split something in half. Okay?
Falakah means to split something in half.
Usually in the translations of the Quran you'll
find I seek refuge in what? The Lord
of
Daybreak.
Daybreak.
Right? That is the most common example of
the Falak
and it is Quranic as well. Allah azza
wa jal says,
he is one of his descriptions in another
surah al anam.
In al anam, he is faliq the one
who breaks open the day meaning the night
is there you have the break of dawn
even English we call the break of dawn
and the day begins to emerge out of
it, right? So that is why it's usually
translated as daybreak.
But also,
it's not just that.
Allah Azza wa Jal said elsewhere in the
Quran, Inna Allah Hafaliqul
Habiwan Nawwah. Allah
splits open the hab, the grains for plants
to come out, to emerge once again,
and a Nawa and the date pit, which
is even harder. It's still he still splits
it open, and he brings out the date
palm tree from it.
And so you are seeking refuge in the
Lord that breaks open
the darkness of the night and brings about
the day. And breaks open the dead dry
seed and brings out of it a living
plant.
Right? He is the source of life and
he is the source of light. Notice those
common themes keep reemerging in the Quran.
So you're seeking
refuge, clinging to Allah the Lord
of breakage. Sounds wrong in English, but breakage
in a good a good connotation. Whether breaking
the day open or breaking the seeds open.
Right? These are all positive connotation. These are
to infuse you with confidence in Him. Subhanahu
Wa Ta'ala. From what now? Seeking protection from
what?
From the evil of what he created,
and that is the correct way to translate
it.
A little bit controversial but like just
let's make believe it's not.
Because this is like a a philosophical question,
even a theological question. Does Allah create evil
or not? Right? Because if Allah is the
creator of everything, he creates good and evil.
And
the correct answer is what?
Who created evil guys?
Some will say us, some will say shaitan,
some will say Allah. I don't mean scholars.
But the problem if you say anything but
Allah, you've just
affirmed multiple creators
which we can do.
But then if you say Allah is the
creator of evil, it sounds disrespectful and that's
why so many of you hesitate to do
it. And that's a good thing that where
it's it's coming from the right place, that
hesitation.
The reluctancy is coming from a good place.
The correct answer
is that the question is wrong.
There is no such thing
as evil, meaning as pure evil.
Evil is relative.
Because what is evil? Evil is like something
just like harmful. Right?
Allah is the most wise.
Would He create something that has no benefit?
Just harms? No. And so evil as we
perceive it, what we perceive to be evil,
suffering is evil,
right? At face value, right? Disease is evil,
oppression is evil,
right?
But it is also a source of great
good in the grander scheme of things.
So when we're speaking about Allah who created
it,
you should be speaking about it while recognizing
that there is good that comes out of
it.
And that is why I said translated as
from the evil of,
its relative not evil of what he created.
And the prophet salallahu alayhi wasalam when he
enters salah, the dua of Istiftah before al
Fatiha he would say what wal khairukullu
fee adayik and I concur O Allah or
I admit that all good rest in your
hands was sharru laysa ilaikh. And evil is
not to be attributed to you
because when it's when we're speaking from the
reference point of Allah,
the creator, he didn't create it as evil,
as just evil. Even if evil may be
a dimension of it, a manifestation or an
angle of it.
And there's so much of this even the
believing jinn, the jinn that were Muslim. In
Surat Al Jinn they said,
We don't know like why is the stars
and everything's changing, the constellations and we don't
understand what's happening. But they said what? Has
evil been intended? They didn't say who intended
it because it would be more respectful to
leave it in the passive voice. Has evil
been intended for those on earth? Like, is
the world about to end?
Or did their Lord intend good for them?
So, when it came to good, they attributed
it to Allah and they were right. The
stars were being reset
to protect the skies for the revelation of
the Quran. Muhammad salallahu alaihi wasallam was being
sent with the Quran. It was the start
of something
good. But, when before they knew they said
we don't know is evil about to happen?
Was it intended? They didn't say that God
intend evil. Right? Was evil intended
for those on earth
or did their Lord intend good for them?
There's many examples of this by the way
of this edeb, this required etiquette
in the Quran.
The last of them is Ibrahim alaihis salam
in the famous dua when he is speaking
about Allah azza wa Jal, he says, walallavi
khalaqani fahu ayehdeen, He is the one who
created me, He is the one who created
me and He is the one that guides
me.
And He is the one that feeds me,
and He is the one that
gives me drink. Then He says what?
And when I become sick. He didn't say
when he makes me sick.
He said and when I become sick, fahuwa
yashfin then he is the one that heals
me. You see the beauty there, the nuance?
It is because
we do not attribute evil to Allah azza
wa Jal, that is a pattern in the
Quran.
There are small exceptions to it for a
reason we could talk about in the theology
class. Just so that no one sort of
gets a lapse that Allah creates all. It's
there.
But in general by and large it's always
accustoming us to this min sharri ma khalaq
I seek refuge in Allah from the evil
of that could emerge, that could impact us
from what He created. Min sharri Ma Khalaq,
from the evil of what He created.
Is this
clear? We're good? Okay.
Then the rest of the surah speaks about
3 different
subsets of that evil, 3 different kinds of
that evil.
Minshari from the evil of ghasikin idhaawakab,
from the evil of the night,
from the evil of the night when it
approaches.
Some translated as the moon, the moon is
a symbol of the night. So we're all
talking about the same thing here. Right? From
the evil of the ghasic
darkness
of the night, idha wakab once it arrives
and that's should be self explanatory.
More evil happens at night under the cover
of night and otherwise
more people commit mistakes at night. Not just
crimes and assault, but also
secret sins. Right? They happen at night.
It was the the custom of one of
the salaf, one of the early Muslims to
have a particular wird of Alhamdulillah,
like a routine regiment, a daily devotional, saying
alhamdulillah, alhamdulillah, thank you God, thank you God,
thank you God. Before
he slept and when they asked him like
why?
Like it's not necessarily the sunnah to word
it this way.
Why did you choose this? Right? To add
on top of the sunnah or on top
of sort of the the regular stuff we
all know. He said because this hour
is the hour when people lose their din.
Right?
The fact that I sort of I'm only
with my wife right now. I'm sort of
only in my house right now. That it's
a
blessing. Right? Because so much happens in the
time of the night.
So min sharri ghastikhanidawaka
from the evil of the night as it,
when it arrives.
Wamin sharri nafathati fil uqad and from the
evil of those who blow into the knots.
This is something very well known
that
sorcery and witchcraft involves
this behavior you make knots you blow certain
spells or incantations into these knots so the
evil of those working on those projects
the black magic, Jazakalokhayra.
From the evil of those blowing into the
knots
and from the evil of the envier when
he envies.
The evil of the envier
when he envies.
You guys know what the envier is?
The hater. I hate that someone is blessed.
I hate his blessing. That's really what envy
is. Otherwise, it could be like jealous admiration.
I wish I were better. I wish I
were like this person or that person. That
would be a good thing. But to hate
that someone be blessed, this is,
envy.
What do these have in common?
The night,
the sorcerers,
and
the envir.
Sisters, what do these 3 have in common?
You guys thought I wasn't gonna ask questions?
The people online are a bonus. You guys
are my priority.
I wanna make sure you're with me.
Unseen. These are all hidden dangers.
Right? The night by default is hidden.
People don't really do witchcraft
in the daytime or out in the open.
Also, the connection between sort
of the spell or this dark art and
between its impact is very hard. It needs
to be investigated, very hard to link. Right?
And the envious, SubhanAllah, it says the envious
when he envies
because
it's the act itself. Like, you may know
that someone is sort of like jealous of
you but maybe someone isn't. Maybe they're your
loved one.
Yaqub alayhi salam said to his sons, said
to Yusuf, don't tell your brothers. Sometimes it
could be your loved one that's sort of
like in a moment of
moral weakness. They
they they hit you. When they hit you,
how do you see it?
Like it's like a light beam. It's like
the red thing comes out of their eyes
when they hit you with the evil eye
and you can duck? No. There is no
ducking, there is no red beam. It is
completely invisible. It is ghaybiyaat,
right?
And so this is the theme of Surat
Al Falak that in the dark
or even if it's not in the sort
of physical dark,
the
the the light, the the photons, and no.
You're in the dark. You're sort of walking
blind. You have no idea
where the dangers
are but you're seeking refuge with who?
The one who brings out the light.
Alright?
Any questions on this Surah?
Okay.
You know, also it is not intentional evil.
I forgot to say that. You know the
Prophet alaihi wasallahu alaihi wasallam he would at
night
go to his 2 grandsons,
Al Hassan and Al Hussein
RadiAllahu Anhu Wa Alaihi Wasallam and he used
to put his hand on them and say,
U'rihdukuma,
I seek refuge in Allah again
in Allah for you for you
or using
Allah's perfect words
from every devil
that's intentional and also every poisonous creature,
right?
You get bit somewhere or sort of infection
comes in or a virus goes up your
nose. Right?
These are unintended a lot of times. Right?
And from every critical
eye, the eye that looks at you with,
with contempt.
And so since you can't
identify, you cannot protect. So your only
hope, your only survival is what?
The next surah is Surat An Nas. Surat
An
Nas. And Surat An Nas
say I seek refuge, I claim to Allah
seeking protection. Bi rabb bin Nas by the
Lord of humanity.
Of course, he's the lord of humanity and
everything else, right? Including the person saying it,
right? It's not the other. It's everything including
myself
but you're identifying him as the lord of
humanity, right?
Then you say, Malekin Nas, the king of
humanity.
Meaning he has absolute authority, absolute dominion, absolute
sovereignty, absolute control, Malekinas.
And then He is also the God.
You know, comes from the word walaha.
Is like attachment of the heart. I mean
humanity already attaches to God.
Muslims only attach themselves to God. That's the
difference. Right? But every human being, they say
there's no atheist in a foxhole. Right? You
know the foxholes? Like the bomb shelters or
ditches when like in war. Right? Everyone sort
of goes back to a samad. They resort
back to him. They they all recognize him
deep down inside but then they associate with
him. So you're recognizing that you are the
true
lord of humanity.
You are the king. Because you know not
every owner can control their property.
Like a landlord whose tenants aren't paying rent
or something. Right?
Not every owner has sort of sovereignty.
You are the lord
and you are the
the king that's control
and you are ilah, you are sort of
the one that their hearts have no choice
but to turn to. Right? Malikinas ilahinas.
That's what you're seeking refuge with or through
of what
from the evil of the waswas. Waswas means
what?
The whisperer. One of the names of Shaitan,
he's the whisperer.
And there's a big difference between someone who
whispers
and between a whisperer.
What's the difference?
So he's always doing. Like if I won
400
wrestling matches,
right?
And I lost 1.
What do you call me? A winner or
a loser?
I know you're a perfectionist. You're gonna call
me a loser anyway. Right? I'm a winner
because I only lost 1. Right? I'm not
always losing. If I'm always losing, I'm a
loser.
But if I'm regularly winning, constantly winning, right,
then I'm I'm a winner. I'm identified by
my what I'm easily recognized by. Yes? And
so shaitan is constantly whispering,
endlessly whispering. He's the whisperer,
al waswas. The other name of Shaitan is
what? Al khanas.
Al khanas,
khanasa
means to basically retreat, to run away, to
flee.
And we know this from the hadith and
the ayat about Shaitan. You make a then
he runs away then sort of he comes
back. Then you make a comma he runs
away then he comes back and whispers you
in your salah. Then you say, the salah
specialist shaytan. I'm serious, it's not a joke.
The salah specialist shaitaan, like he gets he
has to leave. He's relentless. So he's constantly
in this attack mode of whispering, retreat mode
because he cannot
coexist with the remembrance of Allah Subhanahu Wa
Ta'ala. So he's Al Waswas the whisper, Al
Khanas the retreater.
This is also why the Quran says what?
Wamaniashu
anzikri rrahmani no qayid lahu shaitaanah.
Whomever turns a blind eye to the remembrance
of God, we appoint for him a devil.
Why? Because he invited him,
he invited
him. Insha'Allah suasukhanas
the one who whispers in the chest of
people.
And like there's so much to say here
but
number
1,
he didn't say the hearts of people
because shaitan literally
roams
the outskirts of your heart waiting for an
opening to get in.
Right?
Waiting for someone to let him inside.
You know, this is why,
Sheikh Ataymin Rahimullah, when he's explaining this surah,
he mentioned something beautiful. He said, when you
say, oh Allah protect me, min sharri ma
khalaq all the evils out there. He said,
but remember that you have like a traitor
inside you, your nafs. Like
he he shouldn't be trusted too much.
He's the guy that like he's he's the
scout. Scout. He's gonna go out to shaitan
and shaitan is gonna bribe me like come
on let me in man just like I'm
not gonna cause a mess just like
and he's gonna bribe him and then he's
gonna get weak. Right? He says, so you
seek refuge in Allah from the evils but
begin with the evil that could be within
you. Right? The evil, the weakness, the sort
of the temptation, the doubt, the confusion of
your soul. And that is a
sallallahu alaihi wa sallam would say every single
Friday. It was not he never said it's
in passing. He would say every single Friday,
Oh Allah protect us from the evils within
ourselves. The evil suggestions sort of the evil
access points, right? The security breaches,
right?
So Shaitan is now in the sudur.
He whispers in the in the outskirts come
on out someone talk to me please guys
I got a really good offer he's there,
right? And this is subhanAllah you find this
another ayah as well. It says
the people of piety
when a ta'if, you know tawaf going around
the Kaaba? When a ta'if means shaitan is
just like as he's circling he sort of
throws a jab at you like just you
know gets a he sneaks a punch in.
Ta'if. Right?
They come to their center. They remember Allah.
They remember paradise. They remember the fire. And
so, they just
they compensate quickly. They clean up quickly,
any sort of reaches. So Allah is saying
here, min sharil waswasal khanas, the from the
evil of the waswas, the whisperer retreater that
is there roaming within the chest of the
human being. He's seeking his heart.
He's seeking to get in. He's looking for
a fatal blow.
From among humanity
and jinnkind.
So they're not all just jinn. There's humans
that bring you away from Allah Azza wa
Jal. Essentially or not by the way, but
they do the work of Shaytan.
But what's so optimistic about this
is that isti'ada
now, beginning of the surah, qula'udu birabbin Nas,
is enough for both of them.
Right? That if you have Allah azza wa
Jal,
you will be protected from the shayateen and
their whispers,
and their sabotaging whether they're humans or jinn.
If the world were to conspire,
right, with all of their assets and all
of their media, you're still not going to
waiver if you have Allah.
But the trick
to seeking Allah with earnest
is to realize Surat Al Nas like what
Surat Al Nas is all about.
These external hidden dangers was 5 verses, right?
6 verses
is just about your heart.
And the scholar said this reminds you that
you can't even protect, like,
within. Forget protect yourself from external assaults. You
can't even protect this chest of yours.
This chest of yours that has a Quran
inside it
could drop the Quran.
Right? And then when Allah azza wa Jal
say about the Quran, balhuaba aayatun bayyanatun
these are clear verses fisudur
in the chests of those He granted knowledge
to.
The best knowledge Allah can grant His knowledge
of the Quran and it's in here. It's
in your heart, right? That rests within your
chest. Shaitan
is very close circling.
He knows that so long as you have
that Quran he can't touch you. So, he
is trying to get the Quran out and
it can get out. It can get out.
And this is what creates the sense of
earnest to say I need this surah, I
need khul a'udhu ba rabin nas.
Does that make sense? The tying in I
don't, I can't even protect this little thing
inside me. Even that I can't do.
And of what the scholars mentioned here is
that why did the Quran
say This was also a wonderful inference some
of the scholars made. When before you begin
reciting Quran say,
Shaitan is gonna try to get in the
way, right? But then, why does it end?
This is not begin Quran. Why does the
last surah of the Quran end with
isti'ala from Shaitan? I'm done reading.
They said the point here is what? The
inference to take is what?
No, you're not.
This is why some of the scholars would
not like when you do a katsma to
stop at min aljinnati wal nas, they would
just start over. Remember in Tarawiyah, you'd hear
often they'd at least read a few more
ayahs
from the Al Baqarah. Why? To say I
recognize that I'm not done.
Shaitan's not done so I'm not done.
And there the hadith that mentions also that
Allah loves when someone is reciting the Quran.
Is like someone that is constantly on the
move. The only thing is finishing reading the
Quran.
The same way is another thing as shaitan
no longer be he doesn't retire. He's no
longer being at waswasul khanas. So, you're at
the end of the Quran but no don't
think this is the end of your relationship
with the Quran. Start right over get right
back into it
this is the idea. As for the reason
why, khul a'udu barabilfalaqu a'udu rabi nas,
were revealed
There is a hadith in Bukhari in Muslim.
And I'll end with this.
Wherein the Prophet salallahu alayhi wa sallam was
targeted by a Jewish sorcerer in Madinah whose
name was Labid ibn al Asom.
And
he was able to
get his hands on some hairs that the
of the Prophet salallahu alayhi wasalam that had
come off in one of his combs.
And so he was able to retrieve those
hairs and tie them into knots and cast
spells into them. Okay?
And then this was tossed into a well
and buried so that we would not be
able to undo the knots and dismantle,
diffuse the bomb basically, right? Dismantle the spell.
Until the Prophet salallahu alayhi wasalam began to
fall sick
and began to become unsure of certain decisions
he made Sallallahu Alaihi Wasallam.
What decisions?
The rotation between
his wives
because he was committed to justice and so
he would have a perfect cycle and start
over to give them each and equal amount
of his attention and time Sallallahu Alaihi Wasallam.
He began to forget which wife I was
at previously which one is entitled next.
Until finally,
Jibreel alaihis salam came to him and began
to perform Ruqya on him and then Allah
Azzawajal
revealed to him, Khul A'udu Bi Rabil Falaq
and Khul A'udu Bi Rab Bin Nas and
commanded him to recite them.
And these are 11 verses
5 in kull a'udu bi Falak and 6
in kull a'udu bi Rabbil Nas
And
as he read each of these verses,
each of the
11 knots was undone until he finally sprung
up, recovered from this, salallahu alaihi wasalam. And
then Jibreel alaihi wasalam informed him where it
was and they
retrieved what was buried
of sort of assets.
By the way, some people have
a have a problem with this hadith. They
say I refuse to believe. Like I heard
someone who like became dismissive of Sahih al
Bukhari. This hadith is highly authentic in Bukhari
and Muslim.
It got dismissive of the most authentic hadith
books because it insults the prophet salallahu alaihi
wa sallam. How does it insult the prophet
salallahu alaihi wa sallam? Because it says that
he was sort of
impacted by black magic.
What's your response?
How can you say the Prophet SAW
was sort of impacted by black men? The
prophet was attacked many times in his life.
Sallallahu alaihi wa sallam. Right?
He was attacked by a sword and he
bled.
Right or wrong? Salallahu alayhi wasalam.
He was
knocked unconscious
at Uhud.
He lost teeth alayhi sallam. The armor punctured
into his face salatu rabbi wasalamu alayhis salamu
alayhis salamu alayhis salamu alayhis salamu alayhis salamu
alayhis salamu alayhis salamu alayhis salamu alayhis salamu
alayhis salamu alayhis salamu alayhis salamu alayhis salamu
alayhis salamu
alayhis salamu alayhis salamu alayhis salamu alayhis salamu
alayhis This is actually a major objective that
the Quran is filled with.
But you're gonna dismiss the hadith because they
show a vulnerability of the prophet salallahu alaihi
wa sallam. The Quran
goes to great lengths to tell
us,
I'm a human being like you. I'm nothing
new. I'm just like the other messengers. I'm
a human being. I'm a human being. I'm
raise his prestige. And the third thing is
how else do we know what to do?
Raise his prestige. And the third thing is
how else do we know what to do
in similar situations if this didn't happen to
him Sallallahu Alaihi Wasallam, right?
You know like the hadith also of Dhuri
Adain.
I will write a narration, Sahih Bukhari, the
Prophet
prayed Dhuhr or Asr as 2 rakas.
It doesn't make any sense. Someone can say
that doesn't make any sort of sense like
at least 3, like why 2? Like
by the way,
the salas were all 2.
And then
became 4 unless you were traveling.
So 2 is very imaginable. Okay? That was
the norm. That was the default in the
beginning as the site he was being accustomed
to their prayers.
And so he prayed too. And so when
he finished the prayers,
he got up and said, Yeah, a man
called Dhul Yaday, he was known as Dhul
Yaday because he had very long arms. So,
the guy with the long arms said, You
Rasulullah,
you prayed only 2. He said, No, I
didn't. And then everybody
chimed in, Yes, you did.
So he conceded sallallahu alaihi wa sallam and
he prayed 2 rak'ahs.
And after he prayed those 2 more rak'ahs,
he offered the 2 prostrations that we all
do when we forget something.
And had Allah not caused him to forget,
we would not know what to do in
our prayers when we forget. That's all.
As for anyone assuming that this narration sort
of is a charge against his prophethood or
his reliability
and the Quran says the shayateen have no
access to the revelation.
This narration has nothing to do with revelation.
This is part of his human endeavors,
his marital
sort of,
life.
There is no narration you will ever find
that says the sha'ateen sort of, undermined
the communication of the Quran, the transmission of
the Quran. And he he he mentioned verses
wrong. No way. Impossible.
Right?
So they there is no concern here regarding
his,
veracity, his reliability
to bring to us the message. This is
completely separate. This is sort of a human
difficulty he had, sallallahu alaihi wa sallam. And
and granted it to his Ummah through him.
and granted it to his Ummah through him.