03/03/2026

سُوۡرَةُ الجنّ Chapter 72 (Jinn) Verses 1-28
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

قُلۡ أُوحِىَ إِلَىَّ أَنَّهُ ٱسۡتَمَعَ نَفَرٌ۬ مِّنَ ٱلۡجِنِّ فَقَالُوٓاْ إِنَّا سَمِعۡنَا قُرۡءَانًا عَجَبً۬ا (١) يَہۡدِىٓ إِلَى ٱلرُّشۡدِ فَـَٔامَنَّا بِهِۦ‌ۖ وَلَن نُّشۡرِكَ بِرَبِّنَآ أَحَدً۬ا (٢) وَأَنَّهُ ۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةً۬ وَلَا وَلَدً۬ا (٣) وَأَنَّهُ ۥ كَانَ يَقُولُ سَفِيہُنَا عَلَى ٱللَّهِ شَطَطً۬ا (٤) وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَى ٱللَّهِ كَذِبً۬ا (٥) وَأَنَّهُ ۥ كَانَ رِجَالٌ۬ مِّنَ ٱلۡإِنسِ يَعُوذُونَ بِرِجَالٍ۬ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقً۬ا (٦) وَأَنَّہُمۡ ظَنُّواْ كَمَا ظَنَنتُمۡ أَن لَّن يَبۡعَثَ ٱللَّهُ أَحَدً۬ا (٧) وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ فَوَجَدۡنَـٰهَا مُلِئَتۡ حَرَسً۬ا شَدِيدً۬ا وَشُہُبً۬ا (٨) وَأَنَّا كُنَّا نَقۡعُدُ مِنۡہَا مَقَـٰعِدَ لِلسَّمۡعِ‌ۖ فَمَن يَسۡتَمِعِ ٱلۡأَنَ يَجِدۡ لَهُ ۥ شِہَابً۬ا رَّصَدً۬ا (٩) وَأَنَّا لَا نَدۡرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلۡأَرۡضِ أَمۡ أَرَادَ بِہِمۡ رَبُّہُمۡ رَشَدً۬ا (١٠) وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٲلِكَ‌ۖ كُنَّا طَرَآٮِٕقَ قِدَدً۬ا (١١) وَأَنَّا ظَنَنَّآ أَن لَّن نُّعۡجِزَ ٱللَّهَ فِى ٱلۡأَرۡضِ وَلَن نُّعۡجِزَهُ ۥ هَرَبً۬ا (١٢) وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰٓ ءَامَنَّا بِهِۦ‌ۖ فَمَن يُؤۡمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخۡسً۬ا وَلَا رَهَقً۬ا (١٣) وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَـٰسِطُونَ‌ۖ فَمَنۡ أَسۡلَمَ فَأُوْلَـٰٓٮِٕكَ تَحَرَّوۡاْ رَشَدً۬ا (١٤) وَأَمَّا ٱلۡقَـٰسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَبً۬ا (١٥) وَأَلَّوِ ٱسۡتَقَـٰمُواْ عَلَى ٱلطَّرِيقَةِ لَأَسۡقَيۡنَـٰهُم مَّآءً غَدَقً۬ا (١٦) لِّنَفۡتِنَهُمۡ فِيهِ‌ۚ وَمَن يُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ يَسۡلُكۡهُ عَذَابً۬ا صَعَدً۬ا (١٧) وَأَنَّ ٱلۡمَسَـٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدً۬ا (١٨) وَأَنَّهُ ۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ يَدۡعُوهُ كَادُواْ يَكُونُونَ عَلَيۡهِ لِبَدً۬ا (١٩) قُلۡ إِنَّمَآ أَدۡعُواْ رَبِّى وَلَآ أُشۡرِكُ بِهِۦۤ أَحَدً۬ا (٢٠) قُلۡ إِنِّى لَآ أَمۡلِكُ لَكُمۡ ضَرًّ۬ا وَلَا رَشَدً۬ا (٢١) قُلۡ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ۬ وَلَنۡ أَجِدَ مِن دُونِهِۦ مُلۡتَحَدًا (٢٢) إِلَّا بَلَـٰغً۬ا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦ‌ۚ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَإِنَّ لَهُ ۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيہَآ أَبَدًا (٢٣) حَتَّىٰٓ إِذَا رَأَوۡاْ مَا يُوعَدُونَ فَسَيَعۡلَمُونَ مَنۡ أَضۡعَفُ نَاصِرً۬ا وَأَقَلُّ عَدَدً۬ا (٢٤) قُلۡ إِنۡ أَدۡرِىٓ أَقَرِيبٌ۬ مَّا تُوعَدُونَ أَمۡ يَجۡعَلُ لَهُ ۥ رَبِّىٓ أَمَدًا (٢٥) عَـٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦۤ أَحَدًا (٢٦) إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٍ۬ فَإِنَّهُ ۥ يَسۡلُكُ مِنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ رَصَدً۬ا (٢٧) لِّيَعۡلَمَ أَن قَدۡ أَبۡلَغُواْ رِسَـٰلَـٰتِ رَبِّہِمۡ وَأَحَاطَ بِمَا لَدَيۡہِمۡ وَأَحۡصَىٰ كُلَّ شَىۡءٍ عَدَدَۢا (٢٨)

Analysis

Surah Al-Jinn, the 72nd chapter of the Quran, is a Meccan surah consisting of 28 verses. It provides a unique perspective on the spiritual world by detailing the reaction of a group of jinn—invisible sapient beings created from smokeless fire—upon hearing the recitation of the Quran. The chapter serves to affirm the oneness of God (Tawhid), the reality of revelation, and the accountability of all conscious beings, whether human or jinn.

Historical Context and Reason for Revelation

The surah was revealed during a period of intense hardship for Prophet Muhammad in Mecca, likely around the tenth year of his mission. Following the death of his uncle Abu Talib who was also his protector and his wife Khadija, the Prophet traveled to Ta’if to seek support, but he was rejected and pelted with stones.

On his return journey, while staying at a place called Batn Nakhla, he stood in prayer at night reciting the Quran. Unknown to him at the moment, a group of jinn passed by and listened to the recitation.

God later revealed this surah to inform the Prophet that his message was being accepted by beings from another realm, even as his own people rejected him.

This served as a profound source of encouragement, demonstrating that the “wondrous Quran” has a universal appeal that transcends the human species.

Verses 1–7: The Jinn’s Discovery of Truth

The opening verses describe the jinn returning to their people to announce their conversion. They describe the Quran as “wondrous” (ajaba), noting its ability to guide toward “rectitude” (rushd).

The Rejection of Polytheism: Upon hearing the truth, the jinn immediately renounced shirk (associating partners with God). They explicitly stated that God has neither a “consort” (wife) nor a “son,” refuting the myths held by some pagan Arabs and other religious groups.
The “Foolish Ones”: The jinn admit that the “foolish among them” (often interpreted as Iblis or his followers) had uttered “outrageous lies” about God. They confessed that they previously believed no human or jinn would dare lie about the Creator, which is why they had been misled for so long.
Human-Jinn Relations: Verse 6 highlights a specific historical practice where humans sought refuge in jinn (such as travelers calling out to the “master of the valley” for protection). The jinn explain that this only increased the humans in “rebellion” or “fear” (rahaqa), as it made the jinn more arrogant and the humans more superstitious.

Verses 8–10: The Closing of the Heavens

These verses explain a major shift in the “unseen” world that coincided with the Prophet’s mission. Historically, jinn would attempt to “eavesdrop” on the celestial assembly to steal snippets of future events to pass to fortune-tellers.

Celestial Guards: The jinn report that they tried to reach the heavens but found them filled with “stern guards and flaming fires” (meteors/shooting stars).
The Purpose of the Barrier: They realized that this sudden increase in security meant something monumental was happening on Earth. They did not know if it signaled a “punishment” for Earth’s inhabitants or if their Lord intended “guidance” for them. This confirms that jinn do not possess absolute knowledge of the future; they only know what God allows them to perceive.

Verses 11–15: Diversity and Accountability Among Jinn

The jinn clarify that they are not a monolith of evil. Like humans, they possess free will and follow “divergent paths.”

Righteous and Deviant: Some jinn are “Muslims” (submitted to God), while others are “unjust” (qasitun).Those who accept the guidance have “sought out the right course,” while the unjust become “fuel for Hellfire.”
Submission to God: They acknowledge that they can never “frustrate” God on Earth nor escape Him by flight. This realization of God’s omnipotence led them to immediate belief once they heard the “Guidance.”

Verses 16–19: Warnings to Mankind

The narrative shifts to address the people of Mecca directly. God states that if the Meccans had remained on the “Right Way,” He would have bestowed upon them “abundant water” (prosperity).

The Test of Prosperity: Wealth and rain are described as a “test” to see who remains grateful. Those who turn away from the “remembrance of their Lord” face a “mounting punishment.”
The Sanctity of Mosques: Verse 18 establishes a fundamental rule of Islamic worship: “The places of worship are for God [alone], so do not invoke anyone along with God.” This verse is often cited in classical texts to emphasize the purity of monotheism in prayer.

Verses 20–28: The Prophet’s Mission and the Unseen

The final section defines the limits of the Prophet’s power. He is commanded to tell the people that he cannot bring them “harm” or “right guidance” on his own; he is merely a messenger.

Protection of the Message: When the Prophet stood to pray, the crowds (both human and jinn) pressed in on him. God assures him that his only duty is “conveyance” (balagh).

In the Arabic text, the phrase ‘Abd Allah (Servant of Allah) is used. While this is a general term for any believer, in the context of the Qur’an, it is frequently used as a title of high honor for the Prophet Muhammad. Classical exegetes like Ibn Kathir and Al-Jalalayn note that this title emphasizes the Prophet’s humility and his total submission to God at the very moment he was receiving or reciting the most exalted of words.

The word libada (or lubada) refers to something densely packed, like the mane of a lion or felted wool. There are three primary scholarly views on who this “compacted mass” refers to and why they were crowding the Prophet:

The Believing Jinn: Many scholars, including Ibn Abbas, suggest that when a group of Jinn first heard the Prophet reciting the Qur’an at a place called Batn Nakhla, they were so mesmerized by the beauty and truth of the words that they crowded over one another in their eagerness to listen. Their “swarming” was a sign of intense interest and spiritual attraction.
The Opposing Humans (Quraysh): Another interpretation, favored by scholars like Al-Hasan al-Basri, is that the verse refers to the pagan Arabs of Mecca. When the Prophet stood up to call people to the Oneness of God (Tawhid), the unbelievers surrounded him in a threatening manner, attempting to overwhelm him or suppress his message through sheer numbers and intimidation.
The Companions: A less common view suggests it refers to the early followers of the Prophet who crowded around him to learn the religion and protect him during his prayers.

Knowledge of the Unseen (Ghayb): The surah concludes by stating that God alone is the “Knower of the Unseen.” He does not reveal His secrets to anyone except a “Messenger whom He has chosen.” Even then, God appoints “guards” (angels) before and behind the Messenger to ensure the revelation is delivered perfectly and remains uncorrupted. This ensures that the message reaching humanity is exactly what God intended, free from the interference of jinn or devils.

1-Jinn (الجن)

A species created by Allah.
Created from smokeless fire.
Have free will (can believe or disbelieve).
Some are good, some are evil.
They live in the unseen world.

Think of Jinn like “humans” — it is the name of the whole race.

2-Jann (الجان)

A Qur’anic term related to jinn.
Either:
- The singular form of “jinn” in Arabic, or
- The early/original jinn (according to some scholars).
Not clearly confirmed as a personal name.
Not a separate species.

Think of Jann as connected to jinn — not something different.

3-Iblīs (إبليس)

Iblis

A specific individual.
He is one of the jinn (Qur’an 18:50).
He worshipped Allah before humans were created.
He refused to bow to Adam.
He was cursed for arrogance.

Iblīs = his proper name.

In Islamic tradition, Iblis is also known by several epithets and kunyas (nickname or teknonym):

Azazil: Often cited in Tafsir (exegesis) and Qisas al-Anbiya (Stories of the Prophets) as his original name before his rebellion.

Abu Murrah: Meaning “Father of Bitterness.”

Al-Rajim: Meaning “the Accursed” or “the Stoned,” referring to his expulsion from heaven.

Adduw Allah: The “Enemy of God.”

The name “Iblis” is generally believed by linguists to be derived from the Arabic verbal root ba-la-sa ( $B L S$ ), which carries the connotation of “remaining in grief” or “despair.” This linguistic origin reflects his state after being banished from the divine presence, as he “despaired” of God’s mercy.

4-Shayṭān (شيطان)

Means: rebel / devil.
It is a description, not a species.
Can refer to:
- Iblīs
- Evil jinn
- Evil humans

The Qur’an mentions devils from both humans and jinn (6:112).

Shayṭān = a rebellious being (human or jinn).

Table

Term	What It Is	Type
Jinn	A race/species	Creation of Allah
Jann	Singular/early jinn	Related to jinn
Iblīs	One specific jinn	Proper name
Shayṭān (jinn)	Evil rebellious jinn	Description
Shayṭān (human)	Evil rebellious human	Description

One Sentence Summary

Jinn = the race.
Jann = singular/early jinn.
Iblīs = a specific jinn who disobeyed.
Shayṭān = any rebellious devil (human or jinn), and Iblīs is the main one.

Prophetic Hadiths on the Jinn

To understand the characteristics and types of Jinn, Islamic scholars rely heavily on the Sahih (authentic) collections of Hadith. Below are the primary narrations detailing their nature:

1. The Three Types of Jinn The Prophet Muhammad (peace be upon him) categorized the Jinn into three distinct physical or behavioral classes:

وَعَن أبي ثعلبةَ الخُشَنيَّ يَرْفَعُهُ: «الْجِنُّ ثَلَاثَةُ أَصْنَافٍ صِنْفٌ لَهُمْ أَجْنِحَةٌ يَطِيرُونَ فِي الْهَوَاءِ وَصِنْفٌ حَيَّاتٌ وَكِلَابٌ وَصِنْفٌ يُحلُّونَ ويظعنونَ» . رَوَاهُ فِي شرح السنَّة

Abu Tha’laba al-Khushani traced to the Prophet the saying that the jinn are of three classes, one which have wings and fly in the air, one which consists of snakes and dogs, and one which stay in places and travel about.
It is transmitted in Sharh as-sunna. (حكم : صَحِيح ( الألباني

Mishkat al-Masabih 4148

2. Their Physical Composition The distinction between the creation of angels, jinn, and humans is established in a famous narration by Aisha (may Allah be pleased with her):

وعن عائشة رضي الله عنها قالت‏: ‏ قال رسول الله صلى الله عليه وسلم ‏: ‏ ‏ “‏خلقت الملائكة من نور، وخلق الجان من مارج من نار، وخلق آدم مما وصف لكم‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

‘Aishah (May Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, “Angels were created from light, jinns were created from a smokeless flame of fire, and ‘Adam was created from that which you have been told (i.e., sounding clay like the clay of pottery).” [Muslim].

Riyad as-Salihin 1846

3. The Constant Companion (Qareen) Every human is assigned a Jinn companion who encourages them toward evil, though the Prophet’s companion was famously converted:

وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَةِ. قَالُوا: وَإِيَّاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: وَإِيَّايَ وَلَكِنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ “. رَوَاهُ مُسلم

Ibn Mas’ud reported God’s messenger as saying, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, messenger of God?” He replied, “It applies to me too, but God has helped me against him and he has accepted Islam, so he commands me to do only what is good.”
Muslim transmitted it. حكم : صَحِيح ( الألباني)

Mishkat al-Masabih 67

4. Their Diet and Interaction with the Physical World Jinn are known to eat and drink. The Prophet (pbuh) forbade Muslims from using bones or dung for cleaning themselves (istinja) because these serve as food for the Jinn:

وَعَنِ ابْنِ مَسْعُودٍ قَالَ: ” لَمَّا قَدِمَ وَفْدُ الْجِنِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا: يَا رَسُولَ اللَّهِ انْهَ أُمَّتَكَ أَنْ يَسْتَنْجُوا بِعَظْمٍ أَوْ رَوْثَةٍ أَوْ حُمَمَةٍ فَإِنَّ اللَّهَ جَعَلَ لَنَا فِيهَا رِزْقًا فَنَهَانَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ ذَلِكَ “. رَوَاهُ أَبُو دَاوُد

Ibn Mas’ud told that when the deputation of the jinn came to the Prophet that said, “Messenger of God, forbid your people to cleanse themselves with bone, animal dung, or charcoal, for in them God has provided provision for us.” So God’s messenger forbade them to do that.
Abu Dawud transmitted it. حكم : صَحِيح ( الألباني)

Mishkat al-Masabih 375

5. Transformation and Forms Jinn have the ability to take on various shapes. A well-known Hadith in Sahih Muslim warns against killing snakes found in houses immediately, as they may be Jinn who have accepted Islam:

وَحَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ ابْنِ عَجْلاَنَ، حَدَّثَنِي صَيْفِيٌّ، عَنْ أَبِي السَّائِبِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ سَمِعْتُهُ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ بِالْمَدِينَةِ نَفَرًا مِنَ الْجِنِّ قَدْ أَسْلَمُوا فَمَنْ رَأَى شَيْئًا مِنْ هَذِهِ الْعَوَامِرِ فَلْيُؤْذِنْهُ ثَلاَثًا فَإِنْ بَدَا لَهُ بَعْدُ فَلْيَقْتُلْهُ فَإِنَّهُ شَيْطَانٌ ‏”‏ ‏.‏

Abu Sa’id Khudri reported Allah’s Messenger having said: There is a group of jinns in Medina who accepted Islam, so he who would see anything from these occupants should warn him three times; and if he appears after that, he should kill him for he is a satan.

Sahih Muslim 2236c

6. Protection from Shaytan The Prophet (pbuh) taught specific supplications to ward off the influence of the Shayateen, particularly before sleep or entering private spaces:

وَقَالَ عُثْمَانُ بْنُ الْهَيْثَمِ أَبُو عَمْرٍو حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ وَكَّلَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم بِحِفْظِ زَكَاةِ رَمَضَانَ، فَأَتَانِي آتٍ فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ، وَقُلْتُ وَاللَّهِ لأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ قَالَ إِنِّي مُحْتَاجٌ، وَعَلَىَّ عِيَالٌ، وَلِي حَاجَةٌ شَدِيدَةٌ‏.‏ قَالَ فَخَلَّيْتُ عَنْهُ فَأَصْبَحْتُ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ يَا أَبَا هُرَيْرَةَ مَا فَعَلَ أَسِيرُكَ الْبَارِحَةَ ‏”‏‏.‏ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ شَكَا حَاجَةً شَدِيدَةً وَعِيَالاً فَرَحِمْتُهُ، فَخَلَّيْتُ سَبِيلَهُ‏.‏ قَالَ ‏”‏ أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ ‏”‏‏.‏ فَعَرَفْتُ أَنَّهُ سَيَعُودُ لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِنَّهُ سَيَعُودُ‏.‏ فَرَصَدْتُهُ فَجَاءَ يَحْثُو مِنَ الطَّعَامِ فَأَخَذْتُهُ فَقُلْتُ لأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ قَالَ دَعْنِي فَإِنِّي مُحْتَاجٌ، وَعَلَىَّ عِيَالٌ لاَ أَعُودُ، فَرَحِمْتُهُ، فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ، فَقَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ يَا أَبَا هُرَيْرَةَ، مَا فَعَلَ أَسِيرُكَ ‏”‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ شَكَا حَاجَةً شَدِيدَةً وَعِيَالاً، فَرَحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ‏.‏ قَالَ ‏”‏ أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ ‏”‏‏.‏ فَرَصَدْتُهُ الثَّالِثَةَ فَجَاءَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلْتُ لأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم، وَهَذَا آخِرُ ثَلاَثِ مَرَّاتٍ أَنَّكَ تَزْعُمُ لاَ تَعُودُ ثُمَّ تَعُودُ‏.‏ قَالَ دَعْنِي أُعَلِّمْكَ كَلِمَاتٍ يَنْفَعُكَ اللَّهُ بِهَا‏.‏ قُلْتُ مَا هُوَ قَالَ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ ‏{‏اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ‏}‏ حَتَّى تَخْتِمَ الآيَةَ، فَإِنَّكَ لَنْ يَزَالَ عَلَيْكَ مِنَ اللَّهِ حَافِظٌ وَلاَ يَقْرَبَنَّكَ شَيْطَانٌ حَتَّى تُصْبِحَ‏.‏ فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ، فَقَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَا فَعَلَ أَسِيرُكَ الْبَارِحَةَ ‏”‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ زَعَمَ أَنَّهُ يُعَلِّمُنِي كَلِمَاتٍ، يَنْفَعُنِي اللَّهُ بِهَا، فَخَلَّيْتُ سَبِيلَهُ‏.‏ قَالَ ‏”‏ مَا هِيَ ‏”‏‏.‏ قُلْتُ قَالَ لِي إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ مِنْ أَوَّلِهَا حَتَّى تَخْتِمَ ‏{‏اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ‏}‏ وَقَالَ لِي لَنْ يَزَالَ عَلَيْكَ مِنَ اللَّهِ حَافِظٌ وَلاَ يَقْرَبَكَ شَيْطَانٌ حَتَّى تُصْبِحَ، وَكَانُوا أَحْرَصَ شَىْءٍ عَلَى الْخَيْرِ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ، تَعْلَمُ مَنْ تُخَاطِبُ مُنْذُ ثَلاَثِ لَيَالٍ يَا أَبَا هُرَيْرَةَ ‏”‏‏.‏ قَالَ لاَ‏.‏ قَالَ ‏”‏ ذَاكَ شَيْطَانٌ ‏”‏‏.‏

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) deputed me to keep Sadaqat (al-Fitr) of Ramadan. A comer came and started taking handfuls of the foodstuff (of the Sadaqa) (stealthily). I took hold of him and said, “By Allah, I will take you to Allah’s Messenger (ﷺ) .” He said, “I am needy and have many dependents, and I am in great need.” I released him, and in the morning Allah’s Messenger (ﷺ) asked me, “What did your prisoner do yesterday?” I said, “O Allah’s Messenger (ﷺ)! The person complained of being needy and of having many dependents, so, I pitied him and let him go.” Allah’s Messenger (ﷺ) said, “Indeed, he told you a lie and he will be coming again.” I believed that he would show up again as Allah’s Messenger (ﷺ) had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, “I will definitely take you to Allah’s Messenger (ﷺ). He said, “Leave me, for I am very needy and have many dependents. I promise I will not come back again.” I pitied him and let him go.
In the morning Allah’s Messenger (ﷺ) asked me, “What did your prisoner do.” I replied, “O Allah’s Messenger (ﷺ)! He complained of his great need and of too many dependents, so I took pity on him and set him free.” Allah’s Apostle said, “Verily, he told you a lie and he will return.” I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, “I will surely take you to Allah’s Messenger (ﷺ) as it is the third time you promise not to return, yet you break your promise and come.” He said, “(Forgive me and) I will teach you some words with which Allah will benefit you.” I asked, “What are they?” He replied, “Whenever you go to bed, recite “Ayat-al-Kursi”– ‘Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum’ till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning. ” So, I released him. In the morning, Allah’s Apostle asked, “What did your prisoner do yesterday?” I replied, “He claimed that he would teach me some words by which Allah will benefit me, so I let him go.” Allah’s Messenger (ﷺ) asked, “What are they?” I replied, “He said to me, ‘Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end —- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum—-.’ He further said to me, ‘(If you do so), Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.’ (Abu Huraira or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet (ﷺ) said, “He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?” Abu Huraira said, “No.” He said, “It was Satan.”

Sahih al-Bukhari 2311

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