! SI ol ai THE QUR’AN English Meanings English Revised and Edited by Saheeh InternationalAll rights reserved. No part of this publication may be reprodiiced, stored in a retrieval system or transmitted in any form or by any means — electronic, mechanical, photocopying, recording or otherwise — without written permission from the publisher. © ABUL-QASIM PUBLISHING HOUSE, 1997 AL-MUNTADA AL-ISLAMI, 2004 King Fahd National Library Catalaging.in-Publication Data Translation of the Meaning of the Gur’an Translated by Saheeh International - Jeddah 712 pp.. 10x 12. em. 1 - Quran - Translation 221.4dce 2737/17 Legal Deposit no, 2737/17 ISBN: 9960-792-63-3 Al-Muntada Al-Istami London + (44) (0) 20-7736-9060 fax: + (44) (0) 20-7736-4255 USA + (608) 277-1855 fax: + (608) 277-0323 Saudi Arabia + (966) (1) 464-1222 fax: + (966) (1) 464-1446 Quran@almontada.org ‘THIS BOOK HAS BEEN PRODUCED IN COLLABORATION WITH SAHEEH INTERNATIONAL Professional Editing and Typesetting of Islamic LiteratureTABLE OF CONTENTS Introduction Foreword, History of Qui Merits of Particular Strahs and Verses 1 Stirah al-Fatihah .......... 2 Sirah al-Bagarah .. 3. Sarah Ali‘Imran 40 Stirah an-Nisd’ 5 Stirah al-Mdidanh...... 6 Stirah al-Arani 1 Stirah al-A‘raf. 8 Surah al-Anfal 9 Stirah at-Tawbah 10 Sarah Yiinus .. 11 Sairah Hid... 12 Sirah Yaesuy 13 Surah ar-Ra'é. 14 Sarah Ibraheem... 15 Sarah al-Hijr 16 Sirah an-Nah 19. Sarah Maryam . 20 Sarah Ta Hi 21 Sitrah al-Anbiya’. 22 Sarah al-Hajj 23. Sarah al-Mu'miniin. 24. Sarah an-Ni 25. Sarah al-Furgan ... 26 Sirah ash-Shw ara 27 Sarah an-Namt.28 Sirah al-Qasa 29 Sirah al-Ankabitt. ah ar-Ram Sarah Lugman. Sarah as-Sajdah. th Saba’. 35. Surah Fati 36 Sirah Ya Seen ah as-Saffar . Stirah Ghafir Sirah Fussilar. ah al-fathiyah . ah al-Ahgdy 47 Sirah Muhammad 48. Sirah al-Fath.. 49° Sirah al-Hujurat 50. Sirah Oaf... Siirah adh-Dhetrivait.. Sirah an-Najm Sirah al-Qamar, 59 Sarah al-Hashr.. 60: Sarah al-MumtahinahSarah at-Taghabun. 65 Sarah at-Tatag .. 66 Sirah at-Tahreem 67 Sirah al-Mutk... 68 Sirah al-Qalam 69 Sirah al-Haggah 70 Surah al-Ma‘arij TL Sirah Nah ..... Sirah al-Jinn.... Sirah al-Muzzaneil, 74 Sirah al-Muddathth 75 Sirah al-Qiyémah. 16 Sirah al-dnsan... Stirah al-Mursalat 78 Sarah an-Naba’ 79 Sarah an-Nazi‘at 80 Sarah ‘Abasa Stirah at-Takweer .. 82 Stirah al-infitar Sarah al-Muraffifeen.. 84. Sirah al-Inshigag 85 Sarah al-Buriij . 86 Sarah at-Tari Sirah al-A'le &8 Sarah al-Ghashivah 89 Sirah al-Fajr 90 Stirah al-Batad .. 91 Sarah ash-Shams Sirah al-Layl Sirah adh-Diuha ~ u a x a «a 8 * 3 ee as94. Sirah ash-Sharh 95 Sirah at-Teen 96 Sirah al-“Alag 97 Sirah al-Qadr 98. Sirah al-Bayyinah. 99° Sirah az-Zalzalah 100 Sarah alAadiyat . 1OL Sarah al-Qari'ah 102 Sarah at-Takathur. 103 Sarah al- 104 Sirah al-Humazah 105 Sarah al- 106 Sirah Quraysh. 107 Sarah ail-Ma'an 108 Sirah al-Kawthar. 109 Sirah al-Kafiran 110 Sirah an-Na: LIL Sirah ai-Masad.. 112. Sarah al-thhlas 113. Sirah al-Palag.. 114 Sarah an-Na Subject Index..THIRTY SECTIONS OF THE QUR’AN Stirah al-Fatihah, 1:1 — Sarah at-Bagaral, 2141 Stirah al-Bagarah, 2142 —Strah al-Bagarah, 2:252 Stirah al-Bagarah, — Sirah Ali ‘imran, Sirah Alf Imran, 3:93 — Sarah an-Nisa’, 4:23 Stirah an-Nisa’, 4:24 — Sirah an-Niva’, 4:147 Stirah an-Nisa’ Snirah at-Maidah, Sarah al-An‘am Stirah al-Atraf, 788 —Sarah al-Anfal, 8:40 Stirah al-Anfal, 8:41 — Stirah at-Tawbah, 9:92 Sarah at-Tawbah, 9:93 — Surah Mad, 1 Stirah Hite, 11:6 ~ Stirah Yiisuf, 12:52 Stirah Veisuf, A ‘arah Ibraheem, 14:52 Sarah al-Hijr, 15:1 — Sarah an-Naht, 16:128 Stirah al-Isra’, 17: — Sirah al-Kahf, 18:74 Stirah at-Kahf, 18:75 —Stirah Ta Ha, 20135 Sarah al-Anbiya’, 21:1 — Sarah al-Hajj, 22:78 Sarah al-Mu'minan, 23:1 — Sirah al-Furgan, 25:20 Stirah al-Purgdn, 25:21 — Sirah an-Naml, 27:55 Stirah an-Namt, 27:56 — Sirah al“Ankabiat, 2 Sarah al-Ankabat, 29:46 — Sarah al-A\ Stirach al-Ahzeh, 33:31 — Stirah ¥ei Ss Stirah Ya Seen, 36:28 — Stirah az-Zumar, Sarah az-Zumar, 39:32 — Sarah Fuss Stirah al-Ahgaf, 46:1 — Sttrah adh-Dhariy Stirah adh-Dhavivar, 51:31 — Sirah al-Madeed, 57:29 Stirah al-Mujddilah, 58:1 — Sirah at-Tahreem, 66:12 Stirah al-Mulk, 6 Stirah al-Mursalat, 77:50 Sarah an-Naba', 78:1 — Stirah an-Nas, 14:6 1-19 20-37 37-55, 56-73 73-90 90-107 107-127 128-145 145-164 164-182 182-201 201-220 220-241 242-262 263-284 284-306 307-326 327-347 348-370 371-390, 590-410, 411-432 432-458 458-478 478-502 503-526 526-554 555-578 579-610 611-660Arabic Letter Symbol Used in or Mark English Text \ aa or T b laa thaa ect sh ra set sheenArabic Letter Name Symbol Used in or Mark English Text kaaf laam. meem noon waaw # (as vowel) waaw ¢ yaa y 6S (as vowel) yaa ee ori hamzah fathah [oe doubled letter a eeel mT al fey INTRODUCTION All praise is due to Allah; and blessings and peace be upon His messenger and servant, Muhammad, and upon his family and companions and whoever follows his guidance until the Day of Resurrection. There is clearly a need for a presentation of the meanings of the Holy Qur'an in English which is precise enough to be useful as a reference for Muslims and students of Arabic yet also suitable for da'wah purposes to non-Muslims. The Arabic Qur'an has always spoken for itself — to those who discover it for the first time as well as to those who study it in depth. The general meanings in a translation should thus be correct, as far as human ability permits, and clear, in a readable and uncomplicated expression. Al-Muntada al-Islimi has selected this edition by thech International (first published by Abul-Qasim Publishing House, Jeddah, Saudi Arabia) as the one most suitable for distribution. Widely acknowledged for improvement over previous translations, its language closely adheres to that of the original text while remaining lucid and intelligible. Without going into excessive detail, a word is due about the methodology of this abbreviated edition, Three main objectives served as guidelines for the work: 1. To present correct meanings, as far as possible, in accordance with the ‘ageedah of Akl as-Sunnah wal-Jamd@ah 2. To simplify and clarify the language for the benefit of all readers 3. To let the Qui speak for itself, adding footnotes only where deemed necessary for explanation of points not readily understood or when more than one meaning is acceptable Each verse was reviewed in Arabic with reference t several works of safseer and grammar. Where differences arose, explanations were generally taken from an authentic hadith or, in the absence ofsuch, those by the most knowledgable of the sakabah and sabi'iin as quoted by Ibn Katheer.' English word order was chosen to conform more closely with that of the Arabic text. This facilitates comparison for the student, and the reader is brought somewhat closer to the feel of the original expression. Transliterated Arabic terms have been avoided wherever an English definition could serve, keeping exceptions to a minimum. Necessary clarifications or additions are given in footnotes. Care has also been taken to avoid the definitions of modem Arabic dictionaries, which are often variant with the language of the Qur'an and reflect the degree of change which has crept into the understanding of certain concepts with the passing of time. Instead, classical definitions were applied. In compliance with standard regulations, words not derived from the Arabic text but added for the purpose of clarification or the completion of English meaning have been enclosed in brackets. The exception is in regard to the frequently occurring expressions of “association of another with Allah" (shirk) and "fearing Allah" (taqwa), where the divine name, although not always included in the Arabic text, is understood to be an integral part of that concept. Throughout this work there is an endeavor 10 be consistent in the translation of oft-repeated words and phrases from the text. There are, however, specific instances where some adjustment is required for accuracy, necessitating exceptions to the rule, ‘he sahabah (companions) were those most familiar with the time, place and circumstances of each revelation due to their close contact with the Prophet (22) and their eagerness to understand its every aspect, At the same time, acute awareness of their accountability before Allah prevented them from answering any questions or making assertions about that of which they were not completely certain. ‘The (@hi'i (followers) were students of the saiébah who mentioned the sources for whatever commentaries they offered, Of their statements only those based upon knowledge taken from the sa/itbah and upon the literal and logical meanings understood in the Arabic language have been accepted, Explanations from other sources, such as Jewish and Christian narratives, are disregarded as unreliable.li is to be noted that Arabic isa richer language than most. ‘One well versed therein automatically perceives the multiple shades of meaning contained in particular words and phrases. Both early and later scholars emphasized some aspects more than others in their commentaries according to their own understanding, especially in the absence of a relevant and authentic prophetic hadith. Any translation, which can reflect but one emphasis, must necessarily appear as a severe limitation. Although additions in brackets and explanatory footnotes are a partial remedy, it remains to be said that nothing can take the place of an in-depth study through the Arabic medium itse! Arabic is richer not only in vocabulary but also grammatical possibilities. Again, English is hardly comparable i this respect. While precise and logical, Arabic grammar is free of many limitations found in that of other languages, allowing for much wider expression. For this reason, undoubtedly, it was the most suitable of human tongues for conveyance of the Creator's message to mankind. Due to the flexibility of Arabic tenses, the Qur'an is unique in its graphic portrayal of eccurrences in the Hereafier. Through use of the past tense the feeling is given that one is already there. having experienced what is deseribed. Much of this is lost in English, where such descriptions are confined to “will” of the future. Those unfamiliar with Quranic style might question the shifting of pronouns in many verses, which is again, alien to English. This cannot be eliminated in translation, however, without loss to intended meanings. Far from showing inconsistency, such variations are not only correct in the original language but are the source of its beauty and precision, which unfortunately cannot be captured in another tongue, It must be remembered that the Arabie Qur'an, being the words of Allah, the Exalted, far surpasses any human endeavor in linguistic excellence and is indeed the standard of perfeetion for all “Arabic expression. As for the names and attributes of Allah, their translation is surely an impossibility, for even in Arabic they cannot representmore than an approximation limited by human understanding. To any description given by Allah of Himself in human terminology, the mind is required to apply the concept of absoluteness and perfection befitting Him. Ibn Taymiyyah stated consisely that true belief in Allah (ie., the correct Islamic ‘ageedah of Ahl as-Sunnah) includes belief in whatever is described in His Book (the Qur'an) or through His Prophet (Muhammad =) — belief that is free from distortion? suspension.’ qualification’ or comparison.’ The same can be said for those aspects of the unseen, such as Paradise and Hellfire, which are beyond the limits of human language and human imagination. In this edition particular attention has been given to the names “ar-Rahman ar-Raheem" (explained in a footnote to Stirah al-Fatihah, verse 1). Since both express certain aspects of divine mercy, "the Most Merciful” was used for ar-Rafiman and simply “the Merciful” for ar-Raheem. However, when they occur together, as in Saral al-Fatihak, the adjectives "entirely" and “especially” have been used to indicate the complementary relationship between the two. To those who use this volume, it should be emphasized that whenever in doubt, one should refer to dictionaries of the classical language and to reliable Arabic rafseer. Despite the many technicalities involved in a work of this sart that can predispose it to possible imperfections, al-Muntada is optimistic that the present effort will contribute to a better understanding of the Qur'an for English-speaking people in every part of the world. Ultimately, all success is from Allah, and all praise is due to Him. *Tabreef Applying an allegorical meaning which will inevitably be incorrect since it is not based upon knowledge. Ta'teel: Desertion of the concept altogether or denial that Allah would have such an uttribute or quality. Takyeef Attempting to explain how a certain attribute or quality could be, while such knowledge lies only with Allah. ‘Tamiheel: Supposing that divine attributes resemble those of creation, while Allah has said, "Pitere is nothing like unto Hine." (42:11)FOREWORD Scholars have defined the Qur'an as "the words of Allah* revealed to Muhammad (25), the recitation of which is a form of worship.” This definition can be applied to no other book or speech. Reading and recitation of the Qur'én is an important form of worship for which a Muslim can expect reward and benefit in the Hereafter. There was a definite purpose behind the strong encouragement given by the Prophet (2) in several authentic haeliths for recitation of the Qur’an.* That purpose is clearly stated in the Qur'an itself: c= Mists a Sy a 1337 4d Sah agit S "A blessed Book which We have reveated fo you, {0 Muhammad), that they might reflect upon its verses and that those of understanding would be reminded.” Giles OG le of Gi ai oy! a8 Salty "Then do they not reflect upon the Qur’dn, ar are there locks upon [their] hearts?" os "Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction." "allah" is the proper name of God and is not used to denote any other being. Therefore, this name is retained in translation to other languages. Tal-Qattan, Manna’, Mabahith fi Utd il-Quran, p.21. The recitation whose merits are mentioned in the fadiths is that of the actual words of Allih in their original Arabic form. Nevertheless, any effort toward understanding the Qur'ln’s meanings in order to inerease faith, obtain guidance and live by its ordinances is in itself a deed of great merit, irah Sad, 33:29. Stirah Muhammad, 47:24.Shaykh al-isiém Abmad bin Taymiyyah pointed out in his Fatawa that even the ordinary words of men are spoken or written for the purpose of being understood by the listener or reader and that the Qur'an is surely more worthy of being understood than the words of men, Many scholars have stated that it is the responsibility of all Muslims to lear the Arabic language in order to understand the Qur'an, Ibn Katheer, author of the well-known Arabic tafseer, maintained that it is also the duty ef Muslim scholars to make. its meanings known to the people. No person can afford to be ignorant of the Qur'an, for it is the constitution revealed by Allah to regulate and govern human life. It speaks With the perfect knowledge of the Creator about Hi creation. It exposes the truth and invites man to the way of truth. It contains important information about human destiny and that of the individual. Tt educates and raises men to the highest moral, intellectual and social level when they strive to comprehend it and apply its teachings to life. Moreover, it is the actual words of Allah — not created, but revealed by Him through the angel Gabriel to a human messenger, Muhammad bin ‘Abdullah (£5), for the benefit of humanity. It is an eternal miracle given to the final prophet, Muhammad (% proof of his prophethood and a challenge to all succeeding generations, [tis of unique and inimitable quality. Revealed fourteen centuries ago, it remains today completely intact and unaltered in its original Arabic form. What does one discover when he understands the meanings of the Qur'an? The answers to this question can be classified in four main categories: 1. That he can know his Creator as He has described Himself 2. That he can know the purpose of life on this earth and what is expected of every person during this life 3. That he becomes aware of the consequences of his attitudes and his behavior 4. How he should relate to all things — to Allah by worship and obedience, to his fellow man by justice to all or byihsan (a higher degree),'* and to the universe in general by putting those things under his control to good use This divine message was revealed to confirm and renew the relationship between man and his Creator and to reinstate the sincere and correct worship of the one tue God, Allah (stbhanehu wa ta’al@), who says: Behl gil go telasy Be "Then let them respond to Me and believe in Me that they may be [rightly] guided." * '2rysan has been defined by the Prophet (25) as "worshipping Allah as if you see Him” or generally, doing more than one’s duty and expecting less than one’s right frah al-Bagarah, 2:186. 13,HISTORY OF QUR’AN COMPILATION 1. In addition to its memorization in entirety by many of the sahabah (ihe Prophet's companions), written recording of the Qur'an began during the Prophet's lifetime. As it was recited by him, his scribes wrote down the revelation on pieces of leather, bone and palm leaves, and its verses were ordered and arranged as Allah revealed, Initially, the Qur'an was not compiled in one yolume, although some of the sahabah had made personal copies for themselves after memorizing it from the Prophet (2 2. Collecting and compiling the Qur'an followed soon after the Prophet's death, during the caliphate of Aba Bakr as-Siddeeq. Upon the advice of ‘Umar bin al-Khattab, Aba’ Bakr charged Zayd bin Thabit to bring all of the Qur'an together on written sheets (suiuf). These were checked for accuracy against what had been memorized by a great number of the sahabah, After the death of Aba Bakr and then ‘Umar, the collection remained with ‘Umar's daughter, Hafsah, who was also the Prophet's wife. 3, The standardization of one authentic volume (mushaf) took place during the caliphate of ‘Uthman bin “Affan. The copy kept by Hafsah was obtained and, upon the order of “Uthman, it was transcribed with great care by four of the most knowledgeable scribes: Zayd bin Tha “Abdullah bin az-Zubayr, Sa‘eed bin al-Aas and ‘Abdur-Rahman bin al-Harith bin Hisham. Copies were sent to each of the various Islamic te ies to replace all other collections in circulation. ‘Uthman kept a copy in Madinah, and the original seviwf were returned to Hafsah. There is consensus. by the saheheh that what is contained in this standard copy is the true revelation received by Muhammad (25) from Allah, the Exalted. 4. The mughaf of “Uthman had no dots or vowel marks, as they were unnecessary for those who knew the pure Arabic tongue, With the spread of Islim among other peoples, there arose a need to guard against incorrect reading and misinterpretation of the Qur'an. At first, scholars were reluctant about these additions, but it was finally agreed that they did not affect the text itself andwere merely aids to proper pronunciation and understanding. They were introduced in three stages: + Short vowel sounds were first represented by dots positioned above, below and to the left of the letter. This system was introduced during the caliphate of Mu‘awiyah bin Abi Sufyan by Abul-Aswad ad-Du'li after he had heard serious errors in recitation of the Qur'an. + Similarly written letters were differentiated by another system of dots above and below them during the caliphate of *Abdul- Malik bin Marwan. At the caliph’s onder, his governor, al-Hajiai, appointed two scholars, Nasr bin ‘Asim and Hayy bin Ya'mar, to implement this improvement. + The presently used system of short vowel symbols was devised by al-Khaleel bin Ahmad al-Faraheedi during the Abbasine period.As N = Ibn ‘Abt |. Abi Hurayrah narrated that the Prophet ( - Abi Mas’ MERITS OF PARTICULAR SURAHS AND VERSES Abii Sa‘eed Rafi* bin al-Mu‘alla said: "Allah's Messenger (#5) said, ‘Shall I not teach you the most superior sarah in the Qur'an before you leave the mosque?” He took me by the hand, When we were about to leave, I said, ‘O Messenger of Allah, you said you would teach me the most superior sirah in the Qur'an. The Prophet (::) said, '"Praise to Allah, Lord of the worlds” lie. Sirah al-Fatihah|; it is the seven repeatedly recited verses and the magnificent Qur'an which was given to me.'" (Narrated by al-Bukhart.) narrated: “While Gabriel was sitting with the Prophet (#2), he heard a creaking sound above him, and raising his head he said, 'This is a gate opened in Heaven today which has never been opened before.’ Then when an angel descended through it, he said, ‘This is an angel that came down to earth who has never come down before.’ He gave a salutation and said, ‘Rejoice in two lights brought to you which have not been brought to any prophet before you: Fdtihar al-Kitab and the last verses of Sitrah al-Bagarah. You will not recite a letter of them without being given the blessing it contains."" (Narrated by Muslim.) 3) said: "Do not make your houses into graveyards. ‘The devil flees from the house in which Sirah al-Bagarah is recited.” (Narrated by Muslim.) . Ubayy bin Ka’b narrated: "Allah's Messenger (#5) said, ‘Abul- Mundhir, do you know which verse of Allah's Book you have is greatest?” I replied, 'Allah — there is no deity except Him, the Ever-Living, the Sustainer of [all] existence." (2:255] Thereupon he struck me on the breast and said, 'May knowledge be pleasant for you, Abul-Mundhir.'" (Narrated by Muslim.) J al-Badri narrated that the Prophet (2) said: "If anyone recites the last two verses of Sirah al-Bagarah at night, it will be sufficient for him." (Narrated by al-Bukhari and Muslim.)6, Abi Ummah al-Bahili narrated that he heard Allah's Messenger say: "Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, al-Bagarali and Ali ‘Imrén, for on the Day of Resurrection they will come as two clouds or two shades or two flocks of birds in ranks pleading for those who recite them. Recite Sarah al-Bagarah, for reading it produces blessing, and abandoning it produces regret. And magicians are unable to recite if,” (Narrated by Muslim.) Abi Darda’ narrated that the Prophet () said: “If anyone learns by heart the first ten verses of Sirah al-Kalyf, he will be protected from the Dajjal." In another version, he said: it the end of Sarah al-Kahf." (Narrated by Muslim.) Abii Saeed narrated that the Prophet (2) “If anyone recites Stirah al-Kahf on Friday, light will shine brightly for him until the next Friday.” (Narrated by al-Hakim and al-Bayhaqi — an authentic hedtth.) = * 2 Tbn Mas‘td narrated that the Prophet (2) said: "Sirah Tabarak prevents [whoever reads it] from the punishment of the grave.” (Narrated by al-Hakim and Abii Na‘eem — an authentic hadith.) , Ibn “Umar narrated that the Prophet (5) said: "Whoever would ¢ the Day of Resurrection as if with his own eyes may rahs at-Takweer, al-lnfitar and al-Inshiqag." (Narrated by Ahmad, at-Tirmidhi and al-Hakim —a good hadith.) . Aba Sa‘eed al-Khudri narrated that the Prophet (2%) said regarding, "Say He is Allah, [who is] One" (ic., Sirah al-lddlds) "By Him in whose hand my life is, this sarah is equal to one third of the Qur'an.” And in another hadith: "The Prophet (2) said to his companions, ‘Is it difficult for any of you to recite one third of the Qur'an in one night?" This was difficult for them, so they said, "Who among us has the ability to do so, O Messenger of Allah?" Allah's Messenger (#) replied, "Say, He is Allah, the One; Allah, the Eternal, Absolute" [ie.. Sirah al-Jkhfas] is equal to one third of the Qur’an.”” (Narrated by al-Bukhari,)hn - Mu'adh bin Anas narrated that the Prophet . ‘A‘ishah narrated; "When the Prophet . ‘Abdullah bin Yusuf said that Malik reported from Ibn Shi said: "I someone recites, ‘Say, He is Allah, the One’ ten times, Allah will build for him a palace in Paradise." (Narrated by Ahmad.) . ‘Ugbah bin “Amir narrated that Allah's Messenger (%) said: "What wonderful verses have been sent down tonight, The like of them has never been seen! They are: ‘Say, J seek refuge in the Lord of the dawn,’ and 'Say, I seek refuge in the Lord of 2., Stirahs al-Falag and an-Nas) (Narrated by Muslim.) 2) went to bed every night, he used to cup his hands together and blow over them alter reciting Sirah al-Ikhlas, Sirah al-Falag and Stirah an. then rub his hands over whatever parts of his body he was able to, starting with his head, face and front of his body. He used todo that three times." (Narrated by al-Bukhari and Muslim.) b from “Unwah that ‘A’ishah narrated: "Whenever Alih's Messenger (2 became sick, he would recite the mu'awwidhas fie. Saraks al-Falag and an-Nas] and then blow over his body. But when he became seriously ill, [ used to recite them and rub his hands over his body hoping for their blessings." (Narrated by al-Bukhari,)