had instructed her to do so. Yet the two are different. The Prophet’s ﷺ approval of her performing ruqyah over him does not necessarily mean that he had requested it; the two are not equivalent. Perhaps he only instructed her to wipe his body with his own hand. In that case, he would have been performing ruqyah over himself, and when his hand became too weak to move over the rest of his body, he would have instructed her to move it over his body. This would be distinct from her reciting over him and wiping his body herself. She would thus have done both, whereas he only instructed her to move his hand, not to perform ruqyah over him. And Allah knows best.

Our purpose here is to discuss these two surahs, explain their immense benefit and the pressing need—indeed, the necessity—for them, and show that no one can ever dispense with them. They have a particular effect in warding off sorcery, the evil eye, and all other evils. A servant’s need to seek refuge through these two surahs is greater than his need for breath, food, drink, and clothing. We therefore say, seeking Allah’s help:

These two surahs encompass three fundamental elements, which form the foundations of seeking refuge:

The first is the act of seeking refuge itself.
The second is the one in whom refuge is sought.
The third is that from which refuge is sought.

Understanding these makes clear the pressing need and necessity for these two surahs.

We shall therefore devote three chapters to them: the first on seeking refuge, the second on the one in whom refuge is sought, and the third on that from which refuge is sought.

Chapter One

Know that the word ‘ādha (“he sought refuge”) and its derivatives convey the meanings of safeguarding oneself, seeking protection, and finding safety. Its essential meaning is to flee from something you fear to someone who will protect you from it.

Hence, the one in whom refuge is sought is called a ma‘ādh (a refuge), just as he is called a malja’ (a shelter) or a wazar (a place of safety).