Assalamu Alaykum Jazakallahu Khayra for volunteering for the Dhikr & Dua Translation project. We have six translation projects for the app. In order of priority:

  1. App Strings - This is the app locale, i.e. User interface, Settings Page, Menu items etc
  2. Dua Category
  3. Dua Emotion Category
  4. Dua - The Dua & Adhkar Contents
  5. Publications - PDFs of LWA books
  6. FAQs

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Overview

Project website lifewithallah.com
Project maintainers User avatar Umar
Translation license proprietary
Translation process
  • Translations can be made directly.
  • Translation suggestions can be made.
  • Only chosen users can contribute.
  • The translation uses monolingual files.
  • The translation base language is editable.
File mask *.json
Monolingual base language file en.json
Translation file Download zh_Hans.json
Last change May 9, 2026, 2:26 p.m.
Last change made by None
Language Chinese (Simplified Han script)
Language code zh_Hans
Text direction Left to right
Case sensitivity Case-insensitive
Number of speakers 1,286,444,445
Number of plurals 1
Plural type None
Plurals
Plural formula 0
2 weeks ago

String statistics

Strings percent Hosted strings Words percent Hosted words Characters percent Hosted characters
Total 3,690 142,009 825,661
Translated 74% 2,755 98% 139,916 98% 813,466
Needs editing 0% 0 0% 0 0% 0
Read-only 0% 0 0% 0 0% 0
Failing checks 3% 136 46% 66,534 46% 382,347
Strings with suggestions 16% 597 26% 36,984 26% 215,427
Untranslated strings 25% 935 1% 2,093 1% 12,195
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Suggestion removed during cleanup
For Difficult Times: All Your Prayers Answered
艰难时刻：你所有的祈祷都会得到回应
a month ago
User avatar hajj

Translation changed
O Allah, You are my Lord. There is no god worthy of worship except You. You have created me, and I am Your slave, and I am under Your covenant and pledge (to fulfil it) to the best of my ability. I seek Your protection from the evil that I have done. I acknowledge the favours that You have bestowed upon me, and I admit my sins. Forgive me, for none forgives sins but You.
“主啊！你是我的主，除你之外绝无应受崇拜的。你创造了我，我是你的仆人。我尽力实践与你的誓约和承诺，我求你从我所做的一切伤害中保护我，我承认你赐予我的恩惠，我承认我的罪过。求你饶恕我，只有你才是饶恕一切罪过的主。”
a month ago
User avatar hajj

Translation changed
Sayyid al-Istighfar: The Best Way of Seeking Forgiveness
求绕饶之冠：求绕的最佳方式
a month ago
User avatar hajj

Translation changed
Ayat al-Kursi: The Greatest Protection
宝座经文：最伟大的堡垒
a month ago
User avatar hajj

Marked for edit
Ayat al-Kursi: The Greatest Protection
宝座经文：最伟大的堡垒
a month ago
User avatar hajj

Suggestion accepted
**Brief Commentary**

• We begin this duʿā’ by glorifying Allah and praising Him, as this is the etiquette (adab) of duʿā’. This increases the chances of having our duʿā’ answered.

• The praise of Allah begins by acknowledging His infinite knowledge as He knows what is hidden and what is apparent. The knowledge of Allah encompasses the past, the present, and the future. It includes what we can physically see, and that which is hidden from us.

• The praise of Allah then moves on to acknowledging His infinite power as He is the one who invented and created the heavens and the earth. The One who is able to create this magnificent creation is undoubtedly an All-Powerful Creator.

• As Allah is the one who knows everything and has created everything, it is only right that He is the Lord and King of everything. Thus, we mention and acknowledge this in the subsequent part of the duʿā’, after praising Him for His knowledge and power.

• ‘Rabb’ is the one who nurtures and looks after everything. If Allah is the Lord of everything, then this means that everything is dependent upon Him. This means that He alone should be worshipped. Thus, in the following part of the duʿā’, we testify that there is none worthy of worship but Him.

• After praising Allah and acknowledging our dependence on Him, we begin to ask Him our needs:

• Our first request is that Allah saves us from the evil of our own nafs (inner self). We seek refuge in Allah from our ‘inner self’ (nafs), even though our nafs is a part of us. So how can it be our enemy? Ibn al-Qayyim said, “Beware of your nafs (inner self), for you have not been faced with a tribulation except due to it. Do not make peace with it, for by Allah you do not honour it if you do not degrade it. You do not give it respect if you do not humiliate it. You do not give it strength if you do not break it. You do not give it rest if you do not tire it. You do not give it safety if you do not frighten it, and you do not give it happiness if you do not make it sad.”

• The statement of Ibn al-Qayyim can be understood when one considers that the life of the soul does not end at death. Rather it journeys on to the Hereafter. If you resist the temptations of your nafs (inner self) in this world, tomorrow you will enjoy eternal bliss, success and peace in the hereafter inshā’Allah.

• There are two **sources** of evil: (1) the evil which emanates from our own ‘**nafs**’ (**inner self**), and (2) the evil which results from the whispers of **Shayṭān**. In this duʿā’, we seek refuge in Allah from both of these sources of evil.

• The **recipients** of the evil are also two: (1) ourselves, and (2) others. Thus, in the last part of the duʿā’, we seek refuge in Allah from bringing harm to either recipient.

• Thus, we see the comprehensiveness of the Prophet’s words in this duʿā’, as he sought protection from these four components of evil, through just a few words.

• We seek protection ‘**from the evil of Shaytān and from the evil of polytheism to which he calls**’, as shirk (polytheism) is one of Shayṭān’s greatest objectives: to ensure we associate partners with Allah, and thereby join him to burn for eternity in Hell-fire.

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**Action Points**

• This duʿā’ begins with a lengthy praise of Allah, signifying the importance of the request being made. Thus, we should focus on what is being requested from Allah and ensure we mean it from our heart.

• The main request in this duʿā’ is to ensure we do not commit evil and harm ourselves or others.

• The two sources of evil identified in this duʿā’ are: the nafs (inner self) and Shayṭān. We can avoid the evil of our nafs by treating it as Ibn al- Qayyim advised us above; and we can avoid the evil of Shayṭān by ensuring we constantly seek refuge in Allah from Shayṭān, and by maintaining the morning and evening adhkār.
简要注释
· 我们以赞颂安拉、赞美安拉开始这个杜阿，因为这是杜阿的礼节。这能增加我们的杜阿被应答的机会。
· 赞美安拉始于承认祂无限的知识，因为祂知道幽玄与显著。安拉我们以赞美安拉和颂扬他的伟大开始这个祈祷词，这是祈祷的礼节，由此有望祈祷被应答。

赞美的开端是承认安拉的全知：他知晓隐藏的与显现的。他的知识涵盖过去、现在和未来。包括我们能亲眼所见的，以及我们所见不到的。
· 赞美安拉进而承认祂无限的能力，因为祂是创造并造化诸天与大地的主。能够创造这宏伟万物者，无疑是一位全能全权的造物主。
· 既然安拉是全知者，是万物的创造者，那么祂成为万物的养育者和君王就是理所当然的与未来，以及我们亲眼所见与未见的一切。

随后，赞美转向他无限的权柄：他是创造天地万物的主宰，能够创造如此精妙万物的主，无疑是至大的全能者。

既然他全知万物、创造万物，那他必然是万物的养育者与掌管者。因此，在赞美了他的知识与能力之后，我们在杜阿的后续部分中提及并承认这一点。
‎· 'رَبّ'（养育者）是滋养和照料万物的主。如果安拉是万物的主，那就意味着万物都仰赖于祂。这意味着只应崇拜祂祷词的下半部分确认这一点。

“养育者”是培育、滋养并管理万物的主。如果安拉是万物的养育者，那么万物都仰赖于他，且必须唯独崇拜他。因此，在杜阿的下一部分，我们我们在祷词的结尾作证：除祂外，他外绝无应受崇拜的主。
· 在赞美了安拉并承认我们对祂的依赖他全然的需求之后，我们开始向祂祈求我们的需求：
· 我们的第一个请求是，安拉保护祈求：

我们首先祈求：求安拉使我们免遭自身 私欲的伤害。 我们求庇于安拉，免遭我们 "内在自我"之害，即使我们的奈夫斯是我们自身的一部分。那么它怎么会是主护佑免于私欲的伤害，尽管它属于我们的一部分——但它怎会成为我们的敌人呢？伊本·盖伊姆说："当心你的私欲，因为你（愿主慈悯之）曾说：

“警惕你的私欲！你所遭遇的任何考验都灾难皆源于它。不要与它讲和，因为妥协。以安拉起誓，如果你不贬低它，你就没有尊重它。如果你不羞辱它，你就没有给予它尊重。如果你不击垮它，你就没有给予它力量。如果你不使它劳累，你就没有给予它休息。如果你不使其恐惧，你就没有给予它安全，如果你不使其忧愁，你就没有给予它快乐。"
· 伊本·盖伊姆的这番话，在考虑到唯有使其卑微者才使其尊贵，唯有使其谦逊者才使其荣耀，唯有打破它者才使其健全，唯有对抗它者才使其安宁，唯有使其恐惧者才使其安全，唯有使其忧愁者才使其快乐。”

他的话语意义深远，如果我们记得灵魂的生命不会因随着死亡而终结时便可理解。相反，它会继续旅程进入后世。如果你在今世抵抗住了自身私欲的诱惑，那么，若主意欲，你将在后世享受将继续前往后世。倘若你今天抵抗了私欲的诱惑，那么明天——若安拉意欲——你将获得永恒的恩泽典、成功与安宁。
· 平安。

邪恶有两种 来源：（1）源自我们自身 私欲的邪恶，（2） (1) 源于自身的恶，(2) 源于 恶魔教唆的邪恶。在这个杜阿此祷词中，我们求庇于安拉，免遭这两种邪恶来源的伤害。
· 安拉护佑免于这两者。

邪恶的 承受者 也有两种：（1）同样有两类： (1) 我们自己，（2）(2) 他人。因此，在杜阿的最后部分，我们求庇于安拉，免于对任何一方造成伤害。
· 由此可见先知ﷺ在这个杜阿中所言词句的全面性，因为通过寥寥数语，他就寻求保护，免遭这四种邪恶成分的伤害。
· 我们求庇于安拉，免遭 "恶魔的伤害，以及他用以煽动的举伴行为的伤害"，因为以物配主（举伴）是恶魔的最大目标之一：确保我们为安拉树立匹敌，从而与他一同坠入火狱永受刑罚我们以祈求护佑免于对自己或他人作恶来结束祷词。

由此可见先知（愿主福安之）言辞的全面性：他在寥寥数语中，就涵盖了求护佑免于邪恶的四个基本方面（两种来源和两类承受者）。

我们求护佑“免遭恶魔的伤害及其所诱发的举伴行为”，因为恶魔的最大目的就是使仆人陷入以物配主的罪行，以至他们堕入与其相同的火狱结局——求安拉护佑。
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实践要点
· 这个杜阿以对安拉的长篇赞美开始，这表明了所提请求的重要性。因此，我们应专注于向安拉请求的内容，并确保我们发自内心。
· 这个杜阿的主要请求是确保我们不作恶，不伤害自己或他人。
· 杜阿中确定 1. 祷词以一段较长的赞美开始，暗示所求之事的重要性。因此在祈求时，请专注你的心灵，并深思你所恳求的内容。
2. 主要的祈求是：我们不要作出伤害自己或他人的恶行。
3. 在此祷词中，邪恶的两种邪恶来源是：私欲和与恶魔。 我们可以通过按照伊本·盖伊姆（愿主慈悯他）上述建议的方式对待私欲，来避免其邪恶；我们可以通过确保自己经常求庇于安拉免遭恶魔伤害，并坚持早晚赞词来避免恶魔的邪通过遵循伊本·盖伊姆的建议——克制、训导并抵制私欲——来防备私欲之恶；并通过持续求护佑和坚持早晚的祈祷词来防备恶魔之恶。
a month ago
User avatar hajj

Suggestion accepted
**Brief Commentary (Surah al-Ikhlas)**

• Sūrah al-Ikhlās is a perfect summary and description of Allah (subḥānahū wa taʿālā).

• **“Allah”** is the One who is adored and worshipped. The Name ‘Allah’ includes all of His majestic and beautiful qualities and attributes.

• The Sūrah begins by affirming that Allah is **“One”**. He is Unique in His Perfection, in His Most Beautiful Names and Perfect Lofty Attributes, and He is Unique in His Perfect Deeds. There is nothing like Him.

• The Arabic word used in the Sūrah to affirm that Allah is **“One”** (Aḥad) also carries the meaning of “only” i.e. His oneness is unique, and there is none like Him.

• In the next verse, Allah describes Himself as “al-Ṣamad”. Al-Ṣamad is the Perfect Master, the One who the whole creation turns to for the fulfilment of their needs. He needs no one, but everyone needs Him, and are fully dependent on Him. He is Perfect in His knowledge, mercy, wisdom, power, honour and glory. Since He is perfect, He doesn’t need anyone, as nothing they can do can benefit or harm Him. He does not feel hunger nor thirst. He is the Everlasting who will never perish. To Him and Him alone are all prayers and supplications addressed. He and only He decides everything independently, and no one shares His authority.

• The people of Quraysh wanted to know the lineage of Allah, so He clarified to them in this Sūrah that **“He has not given birth and was not born”** i.e. He does not have a parent or child. When one has a parent, this shows they needed someone to cause them to be brought into existence. And when one has a child, this shows they need someone to assist them or to carry their lineage, and that this person is similar to His father. Since all of these points contradict the quality of Allah being “**al-Ṣamad**”, it is only befitting that Allah is free from them.

• Anything that is born is ‘dependent’. And anything which is ‘dependent’ cannot be divine, and therefore does not deserve to be worshipped.

• “**And to whom no one is equal**”: This last verse is a summary of the previous verses in that there is none like Allah, and that He has the most perfect and complete attributes. No one resembles Him in anything or is equivalent to Him in any respect.

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**Benefits & Action Points (Surah al-Ikhlas)**

• We recite Sūrah al-Ikhlāṣ (for the morning and evening adhkar) first because we praise Allah through it. Similar to when making duʿā’, we praise Allah first and then make our requests. Here, we are praising Allah through Sūrah al-Ikhlāṣ, and then following up with the next two Sūrahs (**al Mu'awwidhatayn**), which consist of requests. Similarly, by starting off with Sūrah al-Ikhlāṣ, we develop certainty (yaqīn) that Allah is truly the only One who can help us.

• This Sūrah outlines, in the clearest of terms, the principal and most fundamental ideas of the great truth of Islam: **The Oneness of Allah**.

• This Sūrah covers some of the most fundamental points of Islamic creed. It counters all false claims and allegations made by humans across the centuries in relation to knowing Allah, despite its brevity.

• The 1st verse affirms Allah’s Oneness. The 2nd verse affirms His Perfection. The 3rd verse affirms His being Eternal, without a beginning or end, negating any parents or children. And the last verse affirms His Greatness and Uniqueness, negating any rivals or companions.

• This Sūrah is about the Oneness and Uniqueness of Allah. When we understand that Allah Alone possesses these qualities, it only makes sense that we worship Him Alone. We love Him above everyone and everything else, we only fear Him, and we submit to Him.

• When we free ourselves from believing in anything but Allah, and uphold this everlasting truth, we begin to enjoy freedom from all shackles, false ideas, evil desires, fears and confusions of any sort.

• As with Āyat al-Kursī, this Sūrah deals with the greatness of Allah. It is included in the morning and evening adhkār to stir appreciation for the greatness of Allah, thereby helping the person be more attentive and optimistic when reciting the remainder of the duʿās.

• This Sūrah affirms that we are all in need of Allah, and that He can fulfill all of our needs. Reflect over this when reciting this Sūrah to set yourself in the right frame of mind for making the subsequent adhkār.

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**Virtues of Surah al-Ikhlas**

• Sūrah al-Ikhlāṣ is equivalent to one third of the Qur’ān. Whoever recites it ten times, Allah will build a palace for him in Paradise.

• Sūrah al-Ikhlāṣ leads to Paradise. There was a Companion (raḍiy Allāhu ʿanhu) who would lead the prayer and would always recite Sūrah al-Ikhlāṣ in every rakʿah of ṣalāh, and then follow it up with reciting from elsewhere. When the Messenger ﷺ asked him why he did this, he said, “O Messenger of Allah, indeed I love it.” He ﷺ said, “Your love for it will admit you into Paradise” (Tirmidhī).

• Another companion did something similar. When the Messenger ﷺ told his companions to ask him why he did this, he replied, “**Because it is the description of al-Raḥmān, and I love to recite it**.” The Messenger of Allah ﷺ said, “Inform him that Allah loves him.”

• Sūrah al-Ikhlāṣ also contains the Greatest Names of Allah (ism Allah al-Aʿẓam). Buraydah (raḍiy Allāhu ʿanhu) narrated that the Messenger of Allah ﷺ heard a man saying:
**اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِأَنِّيْ أَشْهَدُ أَنَّكَ أَنْتَ اللهُ لَا إِلٰهَ إِلَّا أَنْتَ الْأَحَدُ الصَّمَدُ الَّذِيْ لَمْ يَلِدْ وَلَمْ يُوْلَدْ وَلَمْ يَكُنْ لَّهُ كُفُوًا أَحَدٌ
***“O Allah, I ask You as I bear witness that You are Allah, there is no god but You, the One, the Self-Sufficient Master, Who has not given birth and was not born, and to Whom no one is equal.” *

The Messenger of Allah ﷺ remarked: “By the One in Whose Hand is my life, He has certainly asked Allah with His Greatest Name; when He is supplicated by it, He responds, and when asked, He gives” (Tirmidhī).

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**Brief Commentary (Surah al-Falaq)**

• “**I seek protection**”: Istiʿādhah (seeking protection) is an act of the heart. When seeking protection with Allah, we are: (1) throwing ourselves in front of Him, displaying our need of Him, and (2) submitting and humbling ourselves in front of Him. Istiʿādhah is an acknowledgment of Allah’s ultimate power, and the human being’s weakness and inability to combat evil by himself.

• We seek protection from the “**Lord (Rabb)** of the daybreak.” Rabb is a special Name of Allah which fills our hearts with gratitude, love and comfort. Rabb is the One who nurtures, nourishes and sustains the whole of creation. He is The Owner, The Master, The Creator and Provider. Rabb is the one who regulates our affairs, protecting us and granting us endless blessings.

• ‘**Daybreak**’ is when darkness departs, and daylight overcomes. Daylight, which represents the beginning of the day, pushes the evil elements of the night away. The filthy, the criminals and the debased return to their hideouts.

• By reminding ourselves that Allah is the Lord of the daybreak, who erases and replaces darkness with daylight, He too can erase the difficulties in our lives and bring us ease.

• We seek refuge from four things in this sūrah:

• (1) We seek refuge in Allah “**from the evil of what He has created**”. We remind ourselves that this harm is within the creation of Allah, and therefore we feel at peace knowing that Allah is able to protect us from it as it is under His authority.

• Nothing falls outside the creation of Allah, so we have sought refuge from all forms of evil.

• 2) After seeking refuge from general evil, we seek refuge from a specific evil: “**from the evil of the darkening night when it settles**”. At night, the devils spread and are more active. The night provides cover in which evil forces can operate without being detected (e.g. thieves), and one is more likely to be attacked by harmful animals. Moreover, when you are alone at night, anxieties and worries can deepen, leading to insomnia and paranoia.

• 3) Then we seek refuge in Allah from those “**who blow on knots**” i.e. magic. Instead of fearing magicians, we should seek protection in Allah through this powerful Sūrah.

• This verse is linked to the next verse. The root cause of why people do magic is envy.

• 4) The last thing we seek refuge in Allah from in this Sūrah is the envy of others, including the evil eye, which something that can have an adverse effect on us.

• This also remind us that we shouldn’t be envious of others or wish evil for them.

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**Benefits & Action Points (Surah al-Falaq)**

• When we seek Allah’s protection (istiʿādhah), we kill our own ego, and instead express our servitude (ʿubūdiyyah) to Allah and express our dire need of Him.

• This Sūrah, along with Sūrah al-Nās contain a command from Allah, to take refuge in Him and seek His protection in the face of any source of fear, subtle or apparent, known or unknown. It is as if Allah is kindly and affectionately calling on His servants to resort to His care through which they will feel safe and at peace.

• When you say you seek refuge in Allah, think about the state of refugees around the world: They leave the worst behind them to seek refuge elsewhere as they believe this place will save them from their current state. This is how we should feel when we seek refuge in Allah; that we are doomed without His refuge and cannot live without it.

• When we recited Sūrah al-Ikhlāṣ, we referred to Allah as ‘al-Ṣamad’: the One whom we all depend on; this Sūrah teaches us **how** to depend on Him.

• In this Sūrah, we seek refuge in Allah from **external** sources of harm, such as the devils and the envy of others. In Sūrah al-Nās, we seek refuge in Allah from **internal** sources of harm. These two surahs together therefore are a formidable form of protection against all harm.

• Always recite this Sūrah with complete conviction in the protection that Allah can give you so that you can benefit the most from it.

• Ibn Kathīr (raḥimahullāh) writes, ‘The most beneficial cure for magic is what Allah ﷻ revealed to His Messenger ﷺ as a cure: Sūrah al-Falaq and al-Nās. The Messenger of Allah ﷺ said, “No seeker has sought protection with anything like them”’ (Abū Dāwūd).

• Envy is a destructive trait. Learn how to protect yourself from this disease.

• This Sūrah highlights the evil of envy and the harm it incurs. This harm reaches the victim by way of the envier’s evil self and sight, despite never having used his hands or tongue. Evil eye is a form of envy. The evil effect takes place when it is intentionally addressed through one’s eyes staring at the person envied. But the intensity of this effect differs according to the weakness of the victim and the power of the evil jealous self.

• Ibn al-Qayyim (raḥimahullāh) writes, “The evil eye is an arrow, shot by the one who is jealous, hitting (the victim) sometimes and missing it sometimes. So, if the victim is uncovered and without the protection (of the adhkār), then he definitely will be affected by it. But if the victim is taking precaution (through the adhkār), then it will not affect him; rather it may happen that this arrow is returned back to the envier.”


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**The Virtues**

• The Messenger of Allah ﷺ said, “Do you not see that there have been verses revealed to me tonight the like of which has not been seen before. They are (Sūrah al-Falaq and Sūrah al-Nās).” (Muslim)

• **Best Ruqyah**: ʿĀ’ishah (raḍiy Allāhu ʿanhā) narrated that whenever the Messenger of Allah ﷺ would become sick, he would recite [the last 3 Sūrahs of the Qur’ān] and then blow over his body. She says: “During his last illness from which he passed away, the Messenger of Allah ﷺ used to blow over himself. But when his sickness intensified, I used to (recite and then) blow on him (with these Sūrahs), and I would wipe his own hand (over him) because of its blessing” (Bukhārī). In another hadīth, she mentions that whenever anyone from his family would become ill, he ﷺ would blow over them with these three Sūrahs. (Muslim)

• **Best Protection**: Sūrah al-Nās and Sūrah al-Falaq are the best protection against envy, evil eye and the devils. Anas (raḍiy Allāhu ʿanhu) said, “The Messenger of Allah ﷺ used to seek refuge in Allah from the jinn and the human evil eye until the Muʿawwidhatayn (Sūrah al-Falaq and al-Nās) were revealed. When they were revealed, he adopted them and abandoned everything else” (Tirmidhī). He ﷺ also said, “Shall I inform you of the best words with which you can seek Allah’s protection?” I said: “Yes.” He ﷺ said, “Sūrah al-Falaq and Sūrah al-Nās.” (Aḥmad)


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**Brief Commentary (Surah al-Nas)**

• “**Lord of mankind**” is how Allah foremostly describes Himself. He is the Rabb, the One who creates, and then nurtures and protects all of us. He looks after our every affair. This verse affirms the Oneness of Allah through His Lordship.

• “**King of mankind**” is an attribute of Allah that follows on from Him being the Lord. He looks after all of our affairs, and this can only be done if He has full control and ownership over us.

• As Allah is the Lord and the King of mankind, it only makes sense that He alone is worshipped and is the True God: **“God of mankind”**. This verse therefore affirms the Oneness of Allah in terms of His [deserving of] worship.

• After praising Allah with three of His Attributes and affirming His true Oneness, we seek refuge from “**the evil of the retreating whisperer**” i.e. Shayṭān.

• Shayṭān is described as “**the retreating whisperer**”. This is because when a person is weak and forgets Allah, Shayṭān constantly whispers evil in his ear. However, when a person becomes strong and remembers Allah, Shayṭān hastily retreats, and is prevented from influencing him.

• The last verse in this surah clarifies that the ‘Shayṭān’ who leads us to evil is not always from the jinn, but can be from human ‘shayāṭīn’ (devils). They could be evil friends, the musicians we listen to, the celebrities we idolise and the media we consume.

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**Benefits & Action Points (Surah al-Nas)**

• In this Sūrah, refuge is sought in the Lord, King and God of mankind from the sneaky whisperer, jinn or human, who prompts evil ideas in people’s minds. The mind on its own cannot shut out this invisible evil. It needs Allah, and the Sūrah tells us why it is only Allah who is able to do this: He is the Lord, who preserves, directs, cherishes and protects mankind. He is the King who owns, governs and independently runs the world. He is the God, the only True Being who deserves to be worshipped.

• Since Shayṭān knows that the heart is the essence of the person, he tries to constantly attack it with whispers, tempt him with desires, and glamourise for him evil words and actions. The only way we can be protected from his evil plots is through asking Allah for help and clinging on to Him.

• Allah gave Shayṭān the ability to affect and have direct contact with our hearts. Since this sneaking whisperer operates secretly and constantly suggests evil, we need to be more alert in order to confront it. The best way to confront it and make it ‘retreat’ is through the remembrance of Allah. The Messenger of Allah ﷺ quoting Prophet Yaḥyā (ʿalayhis-salām) said: “I command you to remember Allah. Verily, the parable of that is a man who goes forth while his enemies are fast upon him, and then he comes to a safe fortress, where he protects himself from them. In the same way, a servant will not protect himself against Shayṭān except by the dhikr of Allah” (Tirmidhī).

• Sūrah al-Falaq teaches us how to seek refuge from **external** sources of harm, and this Sūrah teaches us how to seek refuge from **internal** sources of harm, as following the whispers of Shayṭān will lead us to commit sins. In this way, we would cause ourselves to be harmed and punished.

• Sūrah al-Falaq teaches us how to seek refuge from the harms that we **cannot** control; and this surah teaches us to seek refuge from the harms that we **can** control.

• Sūrah al-Falaq teaches us how to seek refuge from harms related to **this life**; and this Sūrah teaches us how to seek refuge from harms related to the **hereafter**.

• In Sūrah al-Falaq, we seek refuge in Allah using one of His Attributes from **four different sources of evil**; but in this Sūrah we seek refuge in Allah using three of His Attributes from **one source of evil**. This teaches us that the harms related to the hereafter are far greater than those related to this life.

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**Three Powerful Surahs**

• It is Sunnah to recite these three Sūrahs three times in the morning and evening, three times before going to sleep, once after every ṣalāh, and when one is ill.

• Ibn al-Qayyim (raḥimahullāh) said, “These Sūrahs are extremely effective in repelling magic, evil eye, and the rest of the evils…The need for a slave to seek Allah’s protection with these Sūrahs is greater than his need for eating, drinking and clothes.”
《忠诚章》简要注释
· 《忠诚章》是对安拉（超绝万物，尊贵无比）完美而精辟的概括与描述。
· “安拉” 是受爱戴与
《忠诚章》是一篇全面阐明安拉独一性的章节。

“安拉”是应受崇拜的主宰。尊名“安拉”这一尊名涵盖了祂所有尊贵与优美的德性和属性。
· 本章开篇即宣告昭示着他所有完美的尊名和属性。

本章以确认安拉是 “独一的主” 。祂在完美、在优美的尊名与崇高的属性、在祂完美的作为方面”开始。他在完美性、尊名与至高无上的属性以及完美的行为上都是独一的。万物不似祂。
· 他。

本章中用以来确认安拉 “独一” 的阿拉伯词语 “أَحَدٌ” 的词语是“أحد”，它也含有“唯一的”之意，即祂；即他的独一性是独特的，无物似祂。
· 绝无匹敌的。

在下一节中，安拉将自己描述为 “الصَّمَدُ ”（万物所仰赖的）。الصَّمَدُ 是完美的主宰，全体被造物都转向祂以求"الصمد”。“الصمد”意为完美的君主，众生都转向他以满足需求。祂他无需任何物，但而万物都需要祂，并完全依赖于祂。祂他，且都仰赖于他。他在知识、仁慈、智慧、能力、尊荣和荣耀荣耀和庄严方面都是完美的。因其完美，祂不需要任何物，因万物的作为既不能裨益祂，也不能伤害祂。祂不饥不渴。祂是永存的，永不消亡。所有祈祷和祈求只归于祂，唯祂独一。祂独自决断一切，无物分享祂的权柄。
· 古莱什人想知道由于他是完美的，因此他无需任何物；任何物不能使他受益，也不能损害他。他是富足的，无需被造物，超越一切不完美和需求。他是永生不灭的永生者。唯有他接受祈祷和诉求。他独立地裁决万事万物，没有任何物能分享他的权威。

一些不信道者曾向先知（愿主福安之）询问安拉的谱系，故祂安拉在本章中向他们阐明：“祂他“没有生产，也没有被生产”，即祂；即他没有父母或，也没有子女。因为有父母者，表明其存在需要他者促成。有子女者，表明其需要他者协助或延续其谱系，并且此子与其父相似，意味着他需要创造者；有子女，则意味着他需要协助者或继承者，并且他类似于他的父母。既然所有这些都与安拉作为 是“الصصَّمَدُ” مد”的属性相悖矛盾，那么安拉必然超绝于此。
· 任何被生者都是“依赖的”。任何“依赖的”事物都不可能是神性的理应超越这些属性。

任何被生者都是“被造且有需求的”。任何被造的或有需求的，都不能成为主宰，因此不值得被应受崇拜。
· “没有任何物可以做祂他的匹敌”：最后一节是对前文的小结，即无物似安拉这节经文总结前文：安拉绝无匹敌，他拥有最完美、最完善全的属性。在一切方面都没有任何物与祂相似或没有任何物在任何一个方面与他相似，也没有任何物在任何情况下与他等同。
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《忠诚章》裨益的益处与实践要点
· （在早晚赞 我们在早晚祷词中）我们首先诵读《忠诚章》，因为我们通过它以此赞美安拉。类似于做杜阿时，我们先，如同祈祷一般，我们以赞美安拉开始，然后提出请求。在此，我们通过我们的需求。在这里，我们以《忠诚章》赞美安拉，随后是包含请求的后两章（《曙光章》与《世人章》）。同样，以《忠诚章》开始，我们能增强确信：然后接着诵读包含祈求内容的后两章（《求护章》）。同样，以《忠诚章》开始祷词，可以巩固我们的确信（亚给尼）——安拉确是唯一能援助我们够使我们受益的主宰。
· 本章以最清晰的措辞，概述阐述展现了伊斯兰最伟大的真理——：认主独一——的核心与最基本理念。
· 本章涵盖了伊斯兰信条中最基本的一些要点。尽管篇幅简短，它驳斥了人类几个世纪以来在认识安拉方面的一切谬论与指控。
· 第1节。

本章涉及伊斯兰信仰的一些基本原则，并驳斥了一些人对安拉的妄言。

第一节经文确认安拉的独一。第2节确认祂的完美。第3节确认祂性；第二节确认他的完美性；第三节确认他的永恒性——无始无终，否定任何，并否定他有父母或子女。；最后一节确认祂他的伟大与独一，否定任何匹敌或伴侣。
· 本章关乎特性，并否定有匹配者与相似者。

本章关于安拉的独一性与独特。当性，如果我们理解唯安拉具备这些属性时有他拥有这些属性，那么逻辑上，我们应当只崇拜祂就是顺理成章的。我们爱祂超越万物他。我们爱他胜过一切，只畏惧祂他，并只顺服祂。
· 当我们使自己摆脱信仰于他。

当我们纯洁我们的心灵，摒弃相信除安拉之外的一切，并坚守这一永恒的真理时，我们便开始享受尝到摆脱一切枷锁、谬误观念束缚、妄想、邪恶欲望、恐惧与任何和困惑的自由。
· 如同《库尔西经文》，《忠诚章》也 如同《黄牛章》第255节（库尔西经文）一样，本章论述了安拉的伟大。它被纳入早晚赞词，以记主词中，旨在激发对安拉伟大的认知，从而帮助诵念者在诵读后续杜阿时更加专注和乐观。
· 使诵读者在继续后面的祈祷时更能专注并充满希望。

本章确认我们所有人都需求安拉，祂能要安拉，并且他有能力满足我们的一切需求。诵读本章时反时深思这一点，为进行后续的赞词调整好心态。接下来的记主做好准备。

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《忠诚章》的尊贵
· 《忠诚章》相当于《古兰经》的三分之一。谁诵读它十遍，安拉将在天堂为他建造一座宫殿。
· 《忠诚章》导向天堂。有一位圣门弟子（愿主喜悦他）领拜时，总在每拜中都诵读《忠诚章》，然后再诵读其他章节。使者ﷺ问他为何如此，他说：“安拉的使者啊，我确实喜爱它。”他ﷺ说：“你对它的喜爱将导致你进入天堂。”（提尔密济辑录）
· 另一位圣门弟子做了类似的事。当使者ﷺ让同伴们问他原因时，他回答：“因为它是至仁主的描述，我喜爱诵读它。” 安拉的使者ﷺ说：“告诉他，安拉喜爱他。”
· 《忠诚章》也包含安拉最伟大的尊名。布赖代（愿主喜悦他）传述，安拉的使者ﷺ听到一个人说：
“安拉啊！我以我见证你就是安拉——除你外，再无应受崇拜的主——而向你祈求，你是独一的、万物所仰赖的主，祂没有生产，也没有被生产，没有任何物可以做祂的匹敌。”
安拉的使者ﷺ说：“以掌握我生命的主发誓，他确已用安拉最伟大的尊名祈求了安拉；当以此向祂祈求时，祂会应答；当以此向祂要求时，祂会给予。”（提尔密济辑录）
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《曙光章》简要注释
· “我求庇于”：求庇佑是内心的行为。当我们向安拉寻求庇护时，我们正在：（1）将自己置于祂面前，展现我们对祂的需求；（2）在祂面前顺服与谦卑。求护佑 是对安拉绝对权能以及人类自身软弱和无力独自对抗邪恶的承认。
· 我们求庇于 “曙光的主”。رَبّ（主）是安拉的一个特殊尊名，它使我们的心中充满感恩、爱与安宁。رَبّ 是养育、滋养和维持整个被造物的主。祂是拥有者、主宰者、创造者和供养者。رَبّ是管理我们事务、保护我们并赐予我们无尽恩典的主。
· “曙光” 是黑暗消退、白昼战胜之时。代表白昼开始的阳光驱散了夜晚的邪恶元素。污秽者、罪犯和卑劣者返回其藏身之所。
· 通过提醒自己安拉是驱散黑暗、带来光明的“曙光之主”，他也能消除我们生活中的困难，为我们带来容易。
· 我们在此章中向安拉寻求庇护，免遭四件事物之害：
· （1）我们求庇于安拉 “免遭他所创造之物的毒害”。我们提醒自己，这种伤害存在于安拉的被造物之中，因此我们知道安拉能够保护我们免受其害，因为它处于他的权柄之下，从而感到安心。
· 无一物能脱离安拉的创造，因此我们已求庇于所有形式的邪恶。
· （2）在求庇于普遍的邪恶之后，我们求庇于特定的邪恶：“免遭黑夜笼罩时的毒害”。夜晚，恶魔活动更加频繁。黑夜为邪恶力量（如窃贼）提供了不易被察觉的掩护，人也更容易受到有害动物的袭击。此外，当人独处黑夜时，焦虑与担忧会加深，导致失眠和妄想。
· （3）然后我们求庇于安拉，免遭 “吹破坚决的主意者” 即巫术之害。我们不应畏惧术士，而应通过此强大的章节向安拉寻求保护。
· 此节经文与下一节相关联。人们施行巫术的根本原因是嫉妒。
· （4）我们在此章中向安拉寻求庇护的最后一件事是 “嫉妒者” 之害，包括可能对我们产生不利影响的毒眼。
· 这也提醒我们不应嫉妒他人或对他们心怀恶意。
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《曙光章》裨益与行动要点
· 当我们寻求安拉的庇护时，我们消灭了自己的私欲，转而表达对安拉的奴仆性（'Ubūdiyyah）以及对祂的迫切需求。
· 本章与《世人章》包含了安拉的一项命令：在面对任何恐惧的来源时——无论是隐秘或明显的、已知或未知的——都要向祂寻求庇护。仿佛安拉在仁慈而深情地呼唤祂的仆人们投奔祂的眷顾，借此他们将感到安全与安宁。
· 当你说求庇于安拉时，想想世界各地难民的处境：他们抛下身后最坏的境况，投奔祂处寻求庇护，因为他们相信那里能将他们从当前状态中拯救出来。这正是我们向安拉求庇时应有之感：若无祂的庇护，我们注定毁灭；若无祂的庇护，我们无法生活。
· 我们诵读《忠诚章》时，称安拉为“الصَّمَدُ”：我们全都仰赖的主；本章教导我们 如何 仰赖他。
· 在本章中，我们求庇于安拉，免遭 外在 的伤害来源，如恶魔和他人的嫉妒。在《世人章》中，我们求庇于安拉，免遭 内在 的伤害来源。因此，这两章共同构成了抵御一切伤害的强大保护。
· 诵读本章时，始终要完全确信安拉能给予你的保护，以便从中获得最大裨益。
· 伊本·凯西尔（愿主怜悯他）写道：“对于巫术，最有益的疗法是清高伟大的安拉启示给祂的使者ﷺ的医治之道：《曙光章》与《世人章》。安拉的使者ﷺ说：‘任何求庇者从未用过像它们一样的求庇词。’”《艾布·达乌德辑录》
· 嫉妒是一种破坏性特质。学习如何保护自己免遭此病之害。
· 本章强调了嫉妒的邪恶及其造成的伤害。这种伤害通过嫉妒者的邪恶本性和目光到达受害者，尽管他可能从未使用过手或舌。毒眼是嫉妒的一种形式。当嫉妒者有意盯着被嫉妒者时，其邪恶影响便会产生。但这种影响的强度根据受害者的脆弱程度和嫉妒者邪恶自我的力量而有所不同。
· 伊本·盖伊姆（愿主怜悯他）写道：“毒眼是一支箭，由嫉妒者射出，有时击中（受害者），有时错过。因此，如果受害者毫无防备（未通过赞词保护自己），那他必定会受其影响。但如果受害者采取预防措施（通过赞词），则毒眼不会影响他；甚至可能这支箭会返回到嫉妒者身上。”
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《曙光章》的尊贵
· 安拉的使者ﷺ说：“你们没看到吗？今夜有经文降示于我，其贵重是前所未有的。它们就是（《曙光章》和《世人章》）。”《穆斯林辑录》
· 最好的鲁格叶：阿伊莎（愿主喜悦她）传述，每当安拉的使者ﷺ生病时，他会诵读（《古兰经》最后三章），然后吹向身体。她说：“在他归真的最后一场病中，使者ﷺ曾自己吹（杜阿）。但当病情加重时，我就（诵读后）为他吹（这些经文），并擦拭他的手（以求其吉庆）。”《布哈里辑录》。另一段圣训中，她提到每当他的家人中有人生病，他ﷺ就会用这三章为他们吹。《穆斯林辑录》
· 最好的保护：《世人章》和《曙光章》是抵御嫉妒、毒眼和恶魔的最好保护。艾奈斯（愿主喜悦他）说：“安拉的使者ﷺ曾求庇于安拉，免遭精灵和人类的毒眼之害，直到两护佑章（《曙光章》和《世人章》）被降示。当它们被降示后，他采用了它们，并放弃了其他（求庇词）。”《提尔密济辑录》他ﷺ还说：“要我告诉你们用哪些最好的言辞来寻求安拉的保护吗？”我说：“是的。”他ﷺ说：“《曙光章》和《世人章》。”《艾哈迈德辑录》
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《世人章》简要注释
· “世人的主宰” 是安拉首要的自我描述。他是رَبّ（主），创造我们，然后养育并保护我们所有人。他照料我们的每一件事务。此节通过他的养育属性来确认安拉的独一。
· “世人的君王” 是安拉紧随其养育属性的一个属性。他照料我们的一切事务，这只有在他对我们拥有完全的掌控和所有权时才能实现。
· 既然安拉是世人的主宰与君王，那么唯祂应受崇拜、唯祂是真正的神明就是顺理成章的：“世人的神明”。因此，此节确认了安拉在（应受）崇拜方面的独一。
· 以安拉的三个属性赞美祂并确认祂真正的独一之后，我们求庇于 “潜伏的教唆者的毒害，他在世人的胸中教唆”，即恶魔（الشيطان ）。
· 恶魔被描述为 “潜伏在世人胸中的教唆者”。这是因为当人软弱、忘记安拉时，恶魔不断在他耳边低声教唆邪恶。然而，当人变得坚强、记念安拉时，恶魔便仓皇退却，无法再影响他。
· 本章最后一节阐明，引导我们走向邪恶的‘恶魔’并非总来自精灵，也可能来自人类的‘恶魔’。他们可能是邪恶的朋友、我们听的音乐人、我们崇拜的名人或我们消费的媒体。
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《世人章》裨益与实践要点
· 在本章中，向世人的主宰、君王和神明寻求庇护，免遭那狡猾的教唆者（无论是精灵还是人类）的毒害，它向人的内心注入邪恶的念头。心灵自身无法排斥这种无形的邪恶。它需要安拉，而本章告诉我们为什么唯有安拉能做到这一点：他是养育、引导、珍惜和保护世人的主。他是拥有、治理并独立运行世界的君王。他是神明，唯一真正应受崇拜的存在。
· 由于恶魔知道心灵是人的本质，他试图不断用教唆攻击它，用欲望诱惑人，并为其美化邪恶的言语和行为。我们保护自己免受其邪恶诡计伤害的唯一方法，就是向安拉求助并紧紧依靠他。
· 安拉赋予了恶魔影响并与我们心灵直接接触的能力。由于这狡猾的教唆者秘密且持续地暗示邪恶，我们需要更加警觉以对抗它。对抗它并使其“退却”的最佳方式是通过记念安拉。安拉的使者ﷺ引用先知叶哈雅（愿主赐他平安）的话说：“我命令你们记念安拉。的确，其譬喻就如一个人，他的敌人紧追不舍，然后他来到一座安全的堡垒，在那里保护自己免受其害。同样，仆人唯有通过记念安拉才能保护自己免受恶魔伤害。”（提尔密济辑录）
·曙光章》教导我们如何求庇于免遭 外在 伤害来源之害，而本章教导我们如何求庇于免遭 内在 伤害来源之害，因为听从恶魔的教唆将导致我们犯罪。如此一来，我们将导致自身受到伤害和惩罚。
· 《曙光章》教导我们如何求庇于我们 无法 控制的伤害；本章教导我们求庇于我们 可以 控制的伤害。
· 《曙光章》教导我们如何求庇于与 今世 相关的伤害；本章教导我们如何求庇于与 后世 相关的伤害。
· 在《曙光章》中，我们运用安拉的一个属性，向他求庇于 四种不同的邪恶来源；但在本章中，我们运用安拉的三个属性，向他求庇于 一种邪恶来源。这教导我们，与后世相关的伤害远比今世的伤害更为重大。
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三章强大的章节
· 圣行是：在早晚各诵读这三章三遍，睡前三遍，每次礼拜后一遍，以及生病时诵读。
· 伊本·盖伊姆（愿主怜悯他）说：“这些章节在抵御巫术、毒眼及其他邪恶方面极为有效……仆人需要以这些章节寻求安拉庇护的需求，比他需要饮食和衣着的需求更为重大 《忠诚章》相当于《古兰经》的三分之一。谁诵读它十遍，安拉将在天堂为他建造一座宫殿。

《忠诚章》能使人进入天堂。有一位圣门弟子（愿主喜悦之）曾带领人们礼拜，并在每一拜都诵读它，然后诵读其他章节。当先知（愿主福安之）问他原因时，他说：“安拉的使者啊，因为我喜爱它。”先知（愿主福安之）说：“你对它的喜爱将使你进入天堂。”（提尔密济辑录）

另一位圣门弟子也做了类似的事，当被问及时，他说：“因为它是至仁主的属性，我喜欢诵读它。”安拉的使者（愿主福安之）说：“告诉他，安拉喜爱他。”

《忠诚章》包含了安拉最伟大的尊名。据白拉义（愿主喜悦之）传述，安拉的使者（愿主福安之）听到一个人祈祷说：

“主啊！我以作证你就是安拉、除你外再无应受崇拜的主、独一的、万物所仰赖的、没有生产也没有被生产、没有任何物可以做他的匹敌的尊名向你祈求。”

安拉的使者（愿主福安之）说：“以掌握我生命的安拉发誓，他确已以至尊之名向安拉祈求了；以该尊名祈求，安拉必应答；以该尊名请求，安拉必赐予。”（提尔密济辑录）

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《曙光章》

‎“أعوذ”（求庇护）：求庇护是一种内心的行为。当我们向安拉寻求庇护时，我们：（1）将自身交付于他，展现我们对他的需求；（2）在他面前谦卑和顺从。求庇护是承认安拉的绝对能力，以及人类自身在对抗邪恶方面的软弱和无能。

我们求庇护于“曙光的主”。“养主”这个尊名充满感恩、爱和亲切感；他是养育、供给和眷顾众生的主。他是拥有者、主宰、创造者、供给者。他是管理我们事务、保护我们并使我们沉浸于恩典之中的主

‎“الفلق”是曙光，当它从黑夜的黑暗中破晓而出，白昼驱散了黑夜的邪恶，作恶者退回他们的巢穴。

当我们铭记安拉是驱散黑暗、带来光明的“曙光的主”时，我们更加确信他有能力消除困难并带来容易。

我们在此章中求庇护免遭四件事：

“免遭他所创造的万物的伤害”：我们提醒自己，这种伤害属于安拉的创造之内，因此我们确信安拉能够保护我们免遭其害，因为它在他的权威之下。没有任何物能脱离他的创造，因此我们以此求庇护免遭各种伤害。

在概括性地求庇护免遭伤害之后，我们求庇护免遭特定的伤害：“免遭黑夜笼罩时的伤害”。夜晚时分，恶魔四处游荡并活跃起来。黑暗为邪恶势力（如盗贼）的隐蔽行动提供了掩护，人们也更易遭受有害生物的侵害。此外，独处夜晚时，杂念、焦虑和失眠也会加剧。

接着，我们求庇护免遭“吹破坚决的主义者的伤害”，即巫术。与其畏惧巫师，我们更应依靠我们的主，并以这伟大的章节作为堡垒。这节经文与下一节相连；许多巫术的动机是嫉妒。

最后，我们求庇护免遭“嫉妒者嫉妒时的伤害”，包括“毒眼”（邪恶之眼）；这是一种可能对人产生不良影响的事物。

这也提醒我们不要嫉妒任何人或希望他人遭遇不幸。

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《曙光章》的益处与实践要点

当我们寻求安拉的庇护（الاستعاذة）时，我们打破了自身的傲慢，展现了我们对他彻底的依赖和需要。

本章与《世人章》一起，是安拉命令我们寻求他的护佑和庇护，以保护我们免遭一切已知或未知、明显或隐藏的恐惧之事；仿佛安拉以其怜悯，呼唤他的仆人们来到他的庇护之下，那里有安全和安宁。

当你说你寻求安拉的庇护时，请想想世间难民的处境：他们离开身后的苦难，寻求能够拯救他们的避难所。我们在向安拉求庇护时也应如此感受；没有他的庇护，我们注定毁灭。

当我们诵读《忠诚章》时，我们将安拉描述为“الصمد”：万物仰赖的主；而本章教导我们如何依赖他。

在本章中，我们求庇护于安拉，免遭外部伤害来源，如恶魔和嫉妒；而在《世人章》中，我们求庇护免遭内部伤害来源。因此，二者共同构成了抵御一切邪恶的坚固堡垒。

怀着对安拉保护的坚定信念诵读本章，以获得最大的益处。

治疗巫术最有裨益的莫过于两章《求护章》，先知（愿主福安之）说：“没有比这两章更有效的求护佑祷词了。”（艾布·达乌德辑录）

嫉妒是毁灭性的品行，所以要学会如何保护自己免受其害。

本章突出了嫉妒的危害和危险；其伤害无需言语或行动，仅凭嫉妒者本人的意念和目光即可达到被嫉妒者。“毒眼”是嫉妒的一种；当伴有伤害意图的注视时，其影响就会产生，其效果根据被嫉妒者的弱点和嫉妒者内心的强烈程度而有所不同。

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优越性
安拉的使者（愿主福安之）说：“难道你没有看到今晚降示给我的经文吗？从未有过像它们一样的：你说：我求庇护于曙光的主，你说：我求庇护于世人的主。”（穆斯林辑录）

最好的祷文：阿伊莎（愿主喜悦她）传述，先知（愿主福安之）生病时，会对着自己诵读两章《求护章》，并吹气。当他病重时，我就为他诵读，并用手擦拭他，希望获得其吉庆。（布哈里和穆斯林辑录）她还提到，当他家中任何人生病时，他也会对着他们吹气并诵读两章《求护章》。（穆斯林辑录）

最好的保护：《曙光章》和《世人章》是保护免遭嫉妒、“毒眼”和恶魔伤害的最佳祷词。艾奈斯（愿主喜悦他）说：“安拉的使者（愿主福安之）曾求庇护免遭精灵和人类的毒眼伤害，直到两个《求护章》降示。当它们降示后，他就采用这两章而放弃了其他祷词。”（提尔密济辑录）先知（愿主福安之）说：“我告诉你求庇护者用以求庇护的最佳祷词好吗？你说：我求庇于曙光的主，你说：我求庇于世人的主。”（艾哈迈德辑录）

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《世人章》

“世人的主宰”：安拉首先如此描述自己：他是创造、然后养育和保护我们每个人的主，并掌管我们的一切事务。这节经文确立了“认主独一”中的“养育性的独一”
“世人的君王”：这是继养育属性之后的属性；因为照顾我们并负责我们事务的，必然是拥有对我们完全统治权的主。

既然他是世人的主宰和君王，那么逻辑上，只有他才是真正应受崇拜的：“世人的主宰”。这节经文确立了“认主独一”中的“受拜性的独一”

在以三种属性赞美安拉并确认他真正的独一性之后，我们求庇护免遭“潜伏的教唆者的毒害”。

恶魔被描述为“潜伏的教唆者”；因为当仆人软弱并疏忽记念安拉时，恶魔会加强教唆；当仆人强大并记念安拉时，恶魔便会退缩并减弱其影响。

最后一节经文阐明，教唆的“恶魔”并非总是精灵；也可能是人类的恶魔：不良的朋友、我们聆听其音乐的歌手、我们追随的名人以及我们消费的媒体。

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《世人章》的益处与实践要点

在本章中，我们求庇于世人的主宰、君王和神明，免遭潜伏的教唆者的毒害——无论他是精灵还是人类。单凭理智无法抵御这种隐藏的邪恶；唯有依靠安拉。本章阐明了为何只有安拉能够做到：因为他是保护者、监护者，是治理事务的君王，是唯一应受崇拜的主宰。

由于恶魔知道人心是人的核心，因此他持续不断地以杂念攻击它，以私欲诱惑它，并美化恶劣的言行。只有寻求安拉的护佑并依靠他，才能免受其阴谋的伤害。

安拉赋予了恶魔通过教唆进入心灵的途径；由于这个敌人是隐藏且持续的，我们必须保持警惕。使其退缩和受阻的最佳方法就是记念安拉。安拉的使者（愿主福安之）传达叶哈雅（愿主赐他平安）的话说：“我命令你们记念安拉；其比喻犹如一个人，敌人快速追赶他，直到他来到一座坚固的堡垒，并在其中保全了自己；同样，仆人只能通过记念安拉来保护自己免遭恶魔的伤害。”（提尔密济辑录）

《曙光章》教导我们求庇护于我们无力抵御的（外部）伤害；而本章教导我们求庇护于我们能够抵御的（内部）伤害——即追随私欲和教唆。

《曙光章》教导我们求庇护于今世的伤害；而本章教导我们求庇护于后世的伤害。

在《曙光章》中，我们以一种属性求庇护免遭四种邪恶；而在本章中，我们以三种属性求庇护免遭一种邪恶；这暗示后世的伤害比今世的伤害更为严重。

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三章伟大的经文

圣行是：在清晨和傍晚各诵读这三章三遍，睡前诵读三遍，每番拜后诵读一遍，还有生病时诵读。

伊本·盖伊姆（愿主慈悯他）说：“目的是探讨这两章经文（《曙光章》和《世人章》）的巨大益处以及对它们的迫切需要，甚至是不可或缺性，任何人都不能没有它们，它们在抵御巫术、毒眼和一切邪恶方面具有特殊效力，仆人对通过这两章经文求庇护的需求，大于对生命、食物、饮料和衣服的需求。”
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