بسم الله الرحمن الرحيم
பெயர் காரணம்
ஸூரத்துன் நாஸ் (அந்நாஸ்) - ஆய்வுக்கான குறிப்புகள்
பொதுத் தகவல்:
பெயர்: அந்நாஸ் (மனிதர்கள்)
சூரா எண்: 114 (குர்ஆனின் கடைசி சூரா)
வசனங்கள்: 6
அருளப்பட்ட இடம்: மக்கா (பெரும்பாலான அறிஞர்களின் கருத்துப்படி)
முக்கிய கருப்பொருள்: ஷைத்தானின் தீய எண்ணங்கள் மற்றும் அவனிடமிருந்து அல்லாஹ்வின் பாதுகாப்பை நாடுதல்.
"அல்-முஅவ்விதாத்தைய்ன்": இந்த சூராவும் இதற்கு முந்தைய சூராவான அல்-ஃபலக்கும் சேர்ந்து பாதுகாப்புத் தேடப்படும் இரண்டு அத்தியாயங்கள் என்று அழைக்கப்படுகின்றன.
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மேற்கண்ட குர்ஆன் தப்சீர் விளக்க உரைகள் பல்வேறு நூல்களில் இருந்தும் பல இணைய தளங்களிலும் இருந்தும் தொகுக்கப் பட்டது.
பயான் உரைகளுக்காக தேவைப் படும் ஆதாரம் மற்றும் தேவையான கருத்துக்கள் மட்டுமே
எடுத்து பயன் படுத்தப் பட்டுள்ளது.
இது நேரடி மொழி பெயர்ப்பு அல்ல.
அந்நாஸ் (ஸூரத்துன் நாஸ்)
பெயர் காரணம்
ஸூரத்துன் நாஸ் மற்றும் சூரத்துல் பலக்(falaq) ஆகிய சூராக்கள் இருவேறு தனித்தனி பெயர்களில் அல்குர் ஆனில் இடம் பெற்று இருந்தாலும் ஒன்றுக்கொன்று ஆழமான தொடர்பு உடையதாக அமைந்துள்ளது.மேலும் மேற்கண்ட இரண்டு சூராக்களும் பொதுவாக "முஅவ்விததைன்" அல்லாஹ்விடம் பாதுகாப்பு தேடக் கூடியதாக அமைந்துள்ளது.
அருளப் பட்ட பின்னணி
இந்த மேற்கண்ட இரண்டு சூராக்களும் மக்காவில் அருளப் பட்டதா? அல்லது மதீனாவில் அருள பட்டதா என்பதில் அறிஞர்களுக்குள் கருத்து வேறுபாடு உள்ளது.
*இந்த சூராக்களின் சிறப்புகள்
அந்நாஸ் (ஸூரத்துன் நாஸ்) பற்றிய ஹதீஸ்கள்.
பாடம் : 12 உறங்கப் போகும் போது இறைவனிடம் பாதுகாப்புக் கோருவதும் (குர்ஆன் அத்தியாயங்களை) ஓதுவதும்.
6319. ஆயிஷா(ரலி) அறிவித்தார்.
இறைத்தூதர்(ஸல்) அவர்கள் படுக்கைக்குச் சென்றால் இறைப் பாதுகாப்புக் கோரும் (112, 113, 114 ஆகிய மூன்று) அத்தியாயங்களை தம் மேனியில் தடவிக் கொள்வார்கள்.
Book : 80
5017. ஆயிஷா(ரலி) அறிவித்தார் நபி(ஸல்) அவர்கள் தங்களின் படுக்கைக்கு (உறங்கச்) சென்றால் ஒவ்வோர் இரவிலும் தம் உள்ளங்கைகளை இணைத்து, அதில் “குல் ஹுவல்லாஹு அஹத்“, “குல் அஊது பிரப்பில் ஃபலக்“, “ குல் அஊது பிரப்பின்னாஸ்“ ஆகிய (112, 113, 114) அத்தியாயங்களை ஓதி ஊதிக்கொள்வார்கள். பிறகு தம் இரண்டு கைகளால் (அவை எட்டும் அளவிற்கு) தம் உடலில் இயன்ற வரையில் தடவிக் கொள்வார்கள். முதலில் தலையில் ஆரம்பித்து, பிறகு முகம், பிறகு தம் உடலின் முற்பகுதியில் கைகளால் தடவிக் கொள்வார்கள். இவ்வாறு மூன்று முறை செய்வார்கள்.
ஷஹீஹ் புகாரி அத்தியாயம் : 66.
ஒரு மனிதன் எதையேனும் கண்டு பயந்தாலோ, உள்ளம் படபடத்தாலோ, துன்பத்திற்கு அஞ்சினாலோ, மனம் பேதலித்தாலோ, இப்படி எதற்காகவும் பாதுகாப்புத் தேடுவதற்காக அழகியசொற்கள் இந்த சூராவில் உள்ளது. இவைகளை ஓதிப் பாதுகாப்புத் தேடிக் கொள்ளலாம்.நபியவர்கள் உக்பத்து பின் ஆமிர் என்ற நபித்தோழரிடம், நீ சொல் என்று சொன்னார்கள். அதற்கு அவர், நான் எதைச் சொல்ல என்று கேட்டார். குல்ஹுவல்லாஹு அஹத், குல்அஊது பிரப்பில் ஃபலக், குல் அஊது பிரப்பின்னாஸ் ஆகிய பாதுகாப்புக் கோரும் (112, 113, 114) அத்தியாயங்களை ஓதுவீராக என்று சொல்லி, நபியவர்கள் அவைகளை ஓதினார்கள். பிறகு, மக்கள் இவற்றை ஓதி பாதுகாப்புத் தேடுவதை விட வேறெதனையும் பாதுகாப்புத் தேடுவதற்குப் பெற்றுக் கொள்ள மாட்டார்கள் என்றும் கூறினார்கள்.
அறிவிப்பவர்: உக்பா பின் ஆமிர் (ரலி),நூல்: நஸாயீ 5336
ஒரு முறை) அல்லாஹ்வின் தூதர் அவர்களுடன் ஒரு கொட்டகையில் அமர்ந்திருந்தேன். அப்போது நபியவர்கள், உக்பாவே! நீ வாகனத்தில் (பிரயாணம்) செல்ல மாட்டாயா? என்று கேட்டார்கள். அதற்கு நான், தங்களுக்குரிய வாகனத்தில் (பிரயாணம்) செல்வது கண்ணியக் குறைவாக ஆகிவிடாதா? என்று கேட்டேன். அப்போது நபியவர்கள் நீ வாகனத்தில் (பிரயாணம்) செல்வதை விரும்புகிறாயா? என்று கேட்டதற்கு, அது பாவமாக ஆகிவிடும் என்று அஞ்சுகிறேன் என்றேன். அப்போது நான் சிறிது தூரம் வாகனத்தில் ஏறி பிரயாணம் செல்ல நபியவர்கள் வாகனத்திலிருந்து கீழிறங்கி நடந்து வந்தார்கள். பிறகு நபியவர்கள் வாகனத்தில் அமர்ந்து வர நான் சிறிது தூரம் நடந்து வந்தேன். அப்போது நபியவர்கள், மக்கள் படிக்கிற சூராக்களில் சிறந்த இரண்டு சூராக்களைக் அறிவித்துத் தரட்டுமா? என்று கேட்டுவிட்டு, குல்அஊது பிரப்பில் ஃபலக், குல் அஊது பிரப்பின்னாஸ் ஆகிய இரண்டு சூராக்களையும் எனக்கு ஓதிக் காட்டினார்கள். பிறகு தொழுகைக்காக இகாமத் சொல்லபட்டதும் முன்சென்று அந்த இரண்டு சூராக்களையும் (தொழுகையில்) ஓதினார்கள். பிறகு (தொழுகையை முடித்து) என்னைக் கடந்து செல்லும் போது, உக்பதுப்னு ஆமிரே! என்ன கருதுகிறாய்? அந்த இரண்டு சூராக்களையும் தூங்கும் போதும் எழுந்திருக்கும் போது ஓதுவீராக என்றும் கூறினார்கள்.
அறிவிப்பவர்: உக்பா பின் ஆமிர் (ரலி), நூல்: நஸாயீ 5342
(நபியே!) நீர் கூறுவீராக: மனிதர்களின் இறைவனிடத்தில் நான் காவல் தேடுகிறேன்.
قُلْ- கூறுவீராகமேல் விளக்கங்கள்
அல்லாஹ் செய்திகளை தனது தூதரிடம் சேர்ப்பித்து அதை மக்களிடம் கூறுமாறு கட்டளை யிடு கின்றான்.இறை செய்திகளை ஒவ்வொருவரும் மற்றவரிடம் இறைச்செய்திகளை சேர்ப்பிக்க வேண்டும்.
இலக்கண விளக்கங்கள்.(ق و ل) அரபு மொழியில் பெரும்பாலான வார்த்தைகள் மூன்றெழுத்து வேர்ச்சொல் அமைப்பில் இருந்துதான் பிறக்கின்றன.
قُلْ - என்ற வார்த்தையின் வேர்ச்சொல் (ق و ل) என்பதாகும்.(ق و ل) இந்த வார்த்தை அல்குர்ஆனில் ஆறு வேறு வேறு அமைப்புகளில் 1722 தடவைகள் வருகின்றது.
-- அல்குர்ஆனில் qāla (قَالَ)-(கால) என 1618 தடவைகள் முதல் வினைச்சொல்லாக வருகிறது
- இருமுறை taqawwala (تَقَوَّلَ) (தகவ்வல) என ஐந்தாவது வினைச்சொல்லாக வருகிறது.
- ஒருமுறை aqāwīl (أَقَاوِيل) (அக்காவீல்) என பெயர்ச்சொல்லாக வருகிறது.
- நான்கு முறை qīl (قِيل) (கீல்) என பெயர்ச்சொல்லாக வருகிறது.
- 92 முறை qawl (قَوْل) (கெளல்) என வாய்மொழி பெயர்ச்சொல்லாக வருகிறது.
- ஐந்து முறை qāil (قَآئِل) என பெயரெச்சமாக வருகிறது (active participle).
The triliteral root qāf wāw lām (ق و ل) occurs 1722 times in the Quran, in six derived forms:
- 1618 times as the form I verb qāla (قَالَ)
- twice as the form V verb taqawwala (تَقَوَّلَ)
- once as the noun aqāwīl (أَقَاوِيل)
- four times as the noun qīl (قِيل)
- 92 times as the verbal noun qawl (قَوْل)
- five times as the active participle qāil (قَآئِل)
- اَعُوْذُ-நான் பாதுகாப்பு தேடுகிறேன்.
அல்லாஹ் முஃமின்களின் பாதுகாவலனாக இருக்கின்றான்.3:68.
- குர்ஆனில் இந்த வார்த்தை கீழ்கண்ட பல இடங்களில் வருகிறது.
(2:67:15) aʿūdhu நான் பாதுகாப்பு தேடுகிறேன்
قَالُوا أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ (3:36:19) uʿīdhuhā
நான் அவளுக்காக பாதுகாப்பு தேடுகிறேன்.وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ (7:200:6) fa-is'taʿidh then seek refuge وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ (11:47:4) aʿūdhu seek refuge قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ (16:98:4) fa-is'taʿidh seek refuge فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ (19:18:3) aʿūdhu [I] seek refuge قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا (23:97:3) aʿūdhu I seek refuge وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ (23:98:1) wa-aʿūdhu And I seek refuge وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ (40:27:4) ʿudh'tu [I] seek refuge إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ (40:56:18) fa-is'taʿidh So seek refuge إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَا هُمْ بِبَالِغِيهِ فَاسْتَعِذْ بِاللَّهِ (41:36:6) fa-is'taʿidh then seek refuge وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ (44:20:2) ʿudh'tu [I] seek refuge وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ (72:6:6) yaʿūdhūna who sought refuge وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ (113:1:2) aʿūdhu I seek refuge قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (114:1:2) aʿūdhu I seek refuge قُلْ أَعُوذُ بِرَبِّ النَّاسِ
corpus.quran.com/qurandictionary.jsp?q=qwl#(114:1:1)
எல்லாம் வல்ல இறைவனிடம் எவ்வாறு பாதுகாவல் தேட வேண்டும் , எந்த குர்ஆன் அத்தியாயங்களை ஓதி பாதுகாவல் தேட வேண்டுமோ அவ்வாறும் நபிகள் நாயகம் (ஸல்) அவர்கள் எந்த துஆக்களை எல்லாம் ஓதி பாதுகாவல் தேடி வந்தார்களோ அவற்றை எல்லாம் ஓதி பாதுகாவல் தேட வேண்டும்.
114:1. (நபியே!) நீர் கூறுவீராக: மனிதர்களின் இறைவனிடத்தில் நான் காவல் தேடுகிறேன்.
Say, "I seek refuge in the Lord of mankind,
114:2. (அவனே) மனிதர்களின் அரசன்;
The Sovereign of mankind.
114:3. (அவனே) மனிதர்களின் நாயன்.
The God of mankind,
114:4. பதுங்கியிருந்து வீண் சந்தேகங்களை உண்டாக்குபவனின் தீங்கை விட்டும் (இறைவனிடத்தில் நான் காவல் தேடுகிறேன்).
From the evil of the retreating whisperer -
114:5. அவன் மனிதர்களின் இதயங்களில் வீண் சந்தேகங்களை உண்டாக்குகிறான்.
Who whispers [evil] into the breasts of mankind -
114:6. (இத்தகையோர்) ஜின்களிலும், மனிதர்களிலும் இருக்கின்றனர்.
From among the jinn and mankind."
. குர்ஆன் வசனங்கள் (தமிழில்)
(சூரா அந்நாஸ் – Surah An-Nas – 114)
1. **"கூல் அஊது பி ரப்பில் நாஸ்"** Sahih International
இந்த வார்த்தை இடம்பெறும் குர்ஆன் வசனங்கள் http://corpus.quran.com/search.jsp?q=lem%3Arab~+pos%3An
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வசனவாரியான ஆய்வு:
வசனம் 1: "(நபியே!) நீர் கூறுவீராக: மனிதர்களின் இரட்சகனிடம் நான் അഭயம் கோருகிறேன்."
"ரப்புன்னாஸ்" (மனிதர்களின் இரட்சகன்) என்ற அல்லாஹ்வின் பண்பு. இதன் பொருள் மற்றும் முக்கியத்துவம்.
"அஊது" (நான் பாதுகாப்புத் தேடுகிறேன்) என்ற சொல்லின் பொருள் மற்றும் அதன் அவசியம்.
மனிதர்கள் ஏன் குறிப்பாக அல்லாஹ்வின் இரட்சகனிடம் பாதுகாப்புத் தேட வேண்டும்?
வசனம் 2: "மனிதர்களின் அரசனானவனிடம்,"
"மலிக்கின்னாஸ்" (மனிதர்களின் அரசன்) என்ற அல்லாஹ்வின் பண்பு. அல்லாஹ்வின் ஆட்சியின் மேன்மை.
இரட்சகனாகவும், அரசனாகவும் அல்லாஹ் இருப்பதால் அவனிடம் பாதுகாப்புத் தேடுவதன் நியாயம்.
மனிதர்கள் அல்லாஹ்வின் ஆட்சிக்குக் கட்டுப்பட வேண்டியதன் அவசியம்.
வசனம் 3: "மனிதர்களின் நாயனானவனிடம்,"
"இலாஹின்னாஸ்" (மனிதர்களின் நாயன் - வணக்கத்திற்குரியவன்) என்ற அல்லாஹ்வின் பண்பு. அல்லாஹ்வின் ஏகத்துவம்.
வணக்கத்திற்குரியவன் அல்லாஹ் ஒருவனே என்பதால் அவனிடம் மட்டுமே பாதுகாப்புத் தேட வேண்டும்.
அல்லாஹ்வின் இந்த மூன்று பண்புகளின் தொடர்பு மற்றும் முக்கியத்துவம்.
வசனம் 4: "பதுங்கியிருந்து (தீய எண்ணங்களைப்) போடுபவனின் தீங்கிலிருந்து (நான் അഭயம் கோருகிறேன்)."
"ஷர்ரில் வஸ்வாஸில் ஹன்னாஸ்" (பதுங்கியிருந்து தீய எண்ணங்களைப் போடுபவனின் தீங்கிலிருந்து) என்ற சொற்றொடரின் பொருள்.
"வஸ்வாஸ்" (மெல்லிய கிசுகிசுப்பு, தீய எண்ணங்களை உள்ளத்தில் போடுவது) என்ற சொல்லின் நுணுக்கமான அர்த்தம்.
"ஹன்னாஸ்" (பதுங்கியிருப்பவன், பின்வாங்குபவன் - அல்லாஹ்வின் பெயரைச் சொன்னால் பின்வாங்குபவன்) என்ற சொல்லின் விளக்கம்.
ஷைத்தானின் தந்திரமான முறைகள் - மெதுவாகவும், மறைமுகமாகவும் தீய எண்ணங்களை உள்ளத்தில் போடுவது.
வசனம் 5: "ஜின்க்களிலிருந்தும், மனிதர்களிலிருந்தும் (வரும் இத்தகைய தீங்குகளிலிருந்து)."
ஷைத்தான்கள் ஜின்களிலும் மனிதர்களிலும் இருக்கிறார்கள் என்ற கருத்து.
மனித ஷைத்தான்களின் தீங்குகள் எவ்வாறு வெளிப்படுகின்றன? (தீய போதனைகள், வதந்திகள் பரப்புதல் போன்றவை)
ஜின்களின் தீங்குகளிலிருந்து பாதுகாப்புத் தேடுவதன் அவசியம்.
ஆய்வுக்கான கூடுதல் புள்ளிகள்:
வெளிப்பாட்டின் பின்னணி (அஸ்-ஸபாப் அந்-நுஸூல்): இந்த சூரா அருளப்பட்டதற்கான குறிப்பிட்ட காரணங்கள் ஏதும் ஹதீஸ்களில் குறிப்பிடப்பட்டுள்ளதா? சூனியம் தொடர்பான ஹதீஸ்களின் நம்பகத்தன்மை மற்றும் விளக்கம்.
ததப்புருல் குர்ஆன் (குர்ஆனை ஆழமாக சிந்தித்து ஆராய்தல்): இந்த சூராவில் மீண்டும் மீண்டும் வரும் "அந்நாஸ்" என்ற சொல்லின் முக்கியத்துவம். அல்லாஹ்வின் மூன்று பண்புகளை அடுத்தடுத்து குறிப்பிடுவதன் நோக்கம்.
மொழிசார்ந்த ஆய்வு (திராஸா லகவிய்யா): இந்த சூராவில் பயன்படுத்தப்பட்டுள்ள அரபு சொற்களின் வேர்ச்சொற்கள் மற்றும் அவற்றின் பல்வேறு அர்த்தங்கள். இலக்கண ரீதியான அமைப்புகள் மற்றும் அவற்றின் தாக்கம்.
ஒப்பீட்டு ஆய்வு (திராஸா முகாரனா): சூரத்துல் ஃபலக் உடன் உள்ள ஒற்றுமை மற்றும் வேறுபாடுகள். மற்ற வேதங்களில் அல்லது மதங்களில் உள்ள பாதுகாப்பு தொடர்பான பிரார்த்தனைகளுடன் ஒப்பீடு.
சமகாலப் பொருத்தப்பாடு: இந்த சூராவின் போதனைகள் இன்றைய நவீன உலகிற்கு எவ்வாறு பொருந்தும்? ஷைத்தானின் தந்திரங்கள் நவீன உலகில் எவ்வாறு வெளிப்படுகின்றன?
ஆன்மீக முக்கியத்துவம்: இந்த சூராவை ஓதுவதன் ஆன்மீக நன்மைகள் மற்றும் அதன் மூலம் கிடைக்கும் பாதுகாப்பு.
ஆய்வுக்கான ஆதாரங்கள்:
குர்ஆன் மற்றும் நம்பகமான தமிழ் மொழிபெயர்ப்புகள்.
புகழ்பெற்ற தஃப்ஸீர் நூல்கள் (அரபு மற்றும் தமிழ்).
ஸஹீஹ் புகாரி, ஸஹீஹ் முஸ்லிம் மற்றும் பிற நம்பகமான ஹதீஸ் தொகுப்புகள்.
அரபு மொழி அகராதிகள் மற்றும் இலக்கண நூல்கள்.
இஸ்லாமிய ஆய்வுகள் தொடர்பான நம்பகமான வலைத்தளங்கள் மற்றும் கட்டுரைகள்.
குர்ஆன் மற்றும் ஹதீஸ் அறிஞர்களின் உரைகள் மற்றும் விளக்கங்கள்.
இந்தக் குறிப்புகள் ஸூரத்துன் நாஸை ஆழமாக ஆய்வு செய்ய உங்களுக்கு ஒரு கட்டமைப்பை வழங்கும் என்று நம்புகிறேன்.
بسم الله الرحمن الرحيم
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Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an
114. Surah An Nas (Mankind)
Please note that the following introduction is for both Surah Al Falaq (113) and Surah An Nas (114).
Name
Although these two Surahs of the Qur'an are separate entities and are written in the Mushaf also under separate names, yet they are so deeply related mutually and their contents so closely resemble each other's that they have been designated by a common name Mu'awwidhatayn (the two Surahs in which refuge with Allah has been sought). Imam Baihaqi in Dala'il an-Nubuwwat has written that these Surahs were revealed together, that is why the combined name of both is Mu'awwidhatayn. We are writing the same one Introduction to both, for they discuss and deal with just the same matters and topics. However, they will be explained and commented on separately below.Period of Revelation
Hadrat Hasan Basri, 'Ikrimah, 'Ata' and Jabir bin Zaid say that these Surahs are Makki. A tradition from Hadrat 'Abdullah bin 'Abbas also supports the same view. However, according to another tradition from him, it is Madani and the same view is held also by Hadrat 'Abdullah bin Zubair and Qatadah. One of the traditions which strengthens this second view is the Hadith which Muslim, Tirmidhi, Nasa'i and Imam Ahmad bin Hanbal have related on the authority of Hadrat 'Uqbah bin 'Amir. He says that the Holy Prophet (upon whom be peach) one day said to him: "Do you know what kind of verses have been revealed to me tonight? These matchless verses are A'udhu bi-Rabbil-falaq and A'udhu bi-Rabbin-nas. This Hadith is used as an argument for these Surahs to be Madani because Hadrat 'Uqbah bin 'Amir had become a Muslim in Madinah after the hijrah, as related by Abu Da'ud and Nasa'i on the basis of his own statement. Other traditions which have lent strength to this view are those related by Ibn Sa'd, Muhiyy-us-Sunnah Baghawi, Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar, Hafiz Badr-uddin 'Ayni, 'Abd bin Humaid and others to the effect that these Surahs were revealed when the Jews had worked magic on the Holy Prophet (upon whom be peace) in Madinah and he had fallen ill under its effect. Ibn Sa'd has related on the authority of Waqidi that this happened in A.H. 7. On this very basis Sufyan bin Uyainah also has described these Surah as Madani.Theme and Subject-Matter
The conditions under which these two Surahs were sent down in Makkah were as follows. As soon as the Holy Prophet (upon whom be peace) began to preach the message of Islam, it seemed as though he had provoked all classes of the people around him. As his message spread the opposition of the disbelieving Quraish also became more and more intense. As long as they had any hope that they would be able to prevent him from preaching his message by throwing some temptation in his way, or striking some bargain with him, their hostility did not become very active. But when the Holy Prophet disappointed them completely that he would not effect any kind of compromise with them in the matter of faith, and in Surah Al-Kafirun they were plainly told: "I do not worship those who you worship nor are you worshipers of Him Whom I worship. For you is your religion and for me is mine", the hostility touched its extreme limits. More particularly, the families whose members (men or women, boys or girls) had accepted Islam, were burning with rage from within against the Holy Prophet. They were cursing him, holding secret consultations to kill him quietly in the dark of the night so that the Bani Hashim could not discover the murderer and take revenge; magic and charms were being worked on him so as to cause his death, or make him fall ill, or become mad; satans from among the men and the jinn spread on every side so as to whisper one or another evil into the hearts of the people against him and the Qur'an brought by him so that they became suspicious of him and fled him. There were many people who were burning with jealousy against him, for they could not tolerate that a man from another family or clan than their own should flourish and become prominent. For instance, the reason why Abu Jahl was crossing every limit in his hostility to him has been explained by himself: "We and the Bani Abdi Manaf (to which the Holy Prophet belonged) were rivals of each other: they fed others, we too fed others; they provided conveyances to the people, we too did the same; they gave donations, we too gave donations, so much so that when they and we have become equal in honor and nobility, they now proclaim that they have a Prophet who is inspired from the heaven; how can we compete with them in this field? By God, we will never acknowledge him, nor affirm faith in him". (Ibn Hisham, vol. I, pp. 337-338).
Such were the conditions when the Holy Prophet (upon whom be peace) was commanded to tell the people: "I seek refuge with the Lord of the dawn, from the evil of everything that He has created, and from the evil of the darkness of night and from the evil of magicians, men and women, and from the evil of the envious", and to tell them: "I seek refuge with the Lord of mankind, the King of mankind, and the Deity of mankind, from the evil of the whisperer, who returns over and over again, who whispers (evil) into the hearts of men, whether he be from among the jinn or men." This is similar to what the Prophet Moses had been told to say when Pharaoh had expressed his design before his full court to kill him: "I have taken refuge with my Lord and your Lord against every arrogant person who does not believe in the Day of Reckoning." (Al-Mu'min: 27). And: "I have taken refuge with my Lord and your Lord lest you should assail me." (Ad-Dukhan;20).
On both occasions these illustrious Prophets of Allah were confronted with well-equipped, resourceful and powerful enemies. On both occasions they stood firm on their message of Truth against their strong opponents, whereas they had no material power on the strength of which they could fight them, and on both occasions they utterly disregarded the threats and dangerous plans and hostile devices of the enemy, saying: "We have taken refuge with the Lord of the universe against you." Obviously, such firmness and steadfastness can be shown only by the person who has the conviction that the power of His Lord is the supreme power, that all powers of the world are insignificant against Him, and that no one can harm the one who has taken His refuge. Only such a one can say: "I will not give up preaching the Word of Truth. I care the least for what you may say or do, for I have taken refuge with my Lord and your Lord and Lord of all universe."
Question whether Mu'awwidhatayn are, or are not, Quranic
The above discussion is enough to help one understand fully the theme and content of the two Surahs, but since three points in the books of Hadith and commentary concerning these Surahs have been discussed, which are likely to create doubts in the minds, it is necessary to clear them also here.First, whether it is absolutely established that these two Surahs are the Qur'anic Surahs, or whether there is some doubt in this regard. This question arose because in the traditions related from an illustrious Companion like Hadrat Abdullah bin Mas'ud, it has been said that he did not regard these two Surahs as the Surahs of the Qur'an and had eliminated these from his copy of the Mushaf. Imam Ahmad, Bazzar, Tabarani, Ibn Marduyah, Abu Ya'la, Abdullah bin Ahmad bin Hanbal, Humaydi, Abu Nu'aim, Ibn Hibban and other traditionists have related this from Hadrat Abdullah bin Mas'ud with different chains of transmitters and mostly on sound authority. According to these traditions, he not only eliminated these Surahs from the Mushaf but it has also been reported that he used to say: "Do not mix up with the Qur'an that which is not of the Qur'an. These two Surahs are not included in the Quran. This was only a command enjoined on the Holy Prophet (upon whom be peace) for seeking God's refuge." In some traditions there is also the addition that he did not recite these Surahs in the Prayer.
On the basis of these traditions the opponents of Islam had an opportunity to raise doubts about the Qur'an, saying that this Book, God forbid, is not free from corruption. For when, according to a Companion of the rank of Hadrat Abdullah bin Mas'ud, these two Surahs are an annexation to the Qur'an, many other additions and subtractions also might have been made in it. To rid the Qur'an of this blame Qadi Abu Bakr Al-Baqillani, Qadi Iyad and others took the stand that Ibn Mas'ud was not in fact a denier of the Mu'awwidhatayn being Qur'anic but only refused to write them in the Mushaf. For, according to him, only that which the Holy Prophet (upon whom be peace) had allowed, should be written in the Mushaf, and Ibn Mas'ud did not receive the information that the Holy Prophet had allowed this. But this stand is not correct, for according to sound evidence, it is confirmed that Ibn Mas'ud (may Allah be pleased with him) had denied that these were Surahs of the Qur'an. Some other scholars, for instance, Imam Nawawi, Imam Ibn Hazm and Imam Fakhr-ud-din Razi, regard this as a pure lie and falsehood that Ibn Mas'ud had asserted any such thing. But to reject genuine historical facts without sound evidence is unscientific.
Now, the question is: How can the blame that attaches to the Qur'an because of these traditions of Ibn Mas'ud correctly refuted? This question has several answers which we shall give below in sequence:
- Hafiz Bazzar after relating these traditions of Ibn Mas'ud in his Musnad, has written that he is solitary and isolated in his this opinion; no one from among the Companions has supported this view.
- The copies of the Qur'an which the third Caliph, Hadrat Uthman (may Allah be pleased with him), had got compiled by the consensus of the Companions and which he had sent from the Islamic Caliphate officially to the centers of the world of Islam contained both these Surahs.
- The Mushaf which, since the sacred time of the Holy Prophet (upon whom be peace) till today, has the seal of consensus of the entire world of Islam, contains both these Surahs. The solitary opinion of only Abdullah bin Mas'ud, in spite of his high rank, has no weight against this great consensus.
- It is confirmed by sound and reliable ahadith from the Holy Prophet (upon whom be peace) that he not only recited these Surahs in the Prayer himself but instructed others also to recite them, and taught them to the people as the Surahs of the Qur'an. Consider, for instance, the following ahadith:
In Musnad Ahmad, Abu Daud and Nasai this tradition of Uqbah bin Amir has been related: "The Holy Prophet said to him: Should I not teach you two such Surahs as are among the best Surahs that the people recite? He said: Do teach me, O Messenger of Allah. Thereupon the Holy Prophet taught him the Mu'awwidhatayn. Then the Prayer began and the Holy Prophet recited the same two Surahs in it also, and when after the Prayer the Holy Prophet passed by him, he said to him, 'O Uqbah, how did you like it?' Then he instructed him to the effect: When you go to bed, and when you get up from bed, recite these Surahs."
In Musnad Ahmad, Abu Da'ud, Tirmidhi and Nasa'i there is a tradition from Uqbah bin Amir, saying that the Holy Prophet exhorted him to recite the Mu'awwidhat (i.e. Qul Huwa Allahu ahad and the Mu'awwidhatayn) after every Prayer.
Nasai, Ibn Marduyah and Hakim have related this tradition also from Uqbah bin Amir: "Once the Holy Prophet was riding on a conveyance and I was walking along with him with my hand placed on his sacred foot. I said: Kindly teach me Surah Hud or Surah Yusuf. He replied: In the sight of Allah there is nothing more beneficial for the servant than Qul a'udhu bi-Rabbil-falaq."
A tradition from Abdullah bin Abid al-Juhani has been related by Nasai, Baihaqi and Ibn Sad, saying that the Holy Prophet said to him: "Ibn Abid, should I not tell you what are the best things out of the means by which the seekers of refuge have sought refuge with Allah? I submitted: Do teach me, O Messenger of Allah. He replied: Qul a'udhu bi-Rabbil- falaq and Qul a-udhu bi Rabbin-nas - both these Surahs."
Ibn Marduyah had related from Hadrat Umm Salamah: "The Surahs best liked by Allah are: Qul a'udhu bi-Rabbil-falaq and Qul a'udhu bi-Rabbin-nas."
Here, the question arises: what caused Hadrat Abdullah bin Mas'ud the misunderstanding that these two are not Surahs of the Qur'an? We get the answer to it when we combine two traditions: first, that Hadrat Abdullah bin Mas'ud asserted that this was only a command which the Holy Prophet (upon whom be peace) was given to teach him the method of seeking refuge with Allah; second, the tradition which Imam Bukhari has related in his Sahih, Imam Ahmad in his Musnad, Hafiz Abu Bakr al- Humaidi in his Musnad, Abu Nu'aim in his Al-Mustakhraj and Nasai in his Sunan, with different chains of transmitters, on the authority of Zirr bin Hubaish, with a slight variation in wording from Hadrat Ubayy bin Kab, who held a distinguished place among the Companions on the basis of his knowledge of the Qur'an. Zirr bin Hubaish states: "I said to Hadrat Ubayy: Your brother, Abdullah bin Mas'ud, says these things. What do you say about this view? He replied: I had questioned the Holy Prophet (upon whom be peace) about this. He said to me: I was told to say 'qul', so I said 'qul'. Therefore, we too say the same as the Holy Prophet said."
In the tradition related by Imam Ahmad, Hadrat Ubayy's words are to the effect: "I bear witness that the Holy Prophet (upon whom be peace) told me that Gabriel (peace be on him) had told him to say: Qul a'udhu bi-Rabbil-falaq; therefore, he recited likewise, and Gabriel asked him to say: Qul a'udhu bi- Rabbin-nas; therefore he too said likewise. Hence, we too say as the Holy Prophet said." A little consideration of these two traditions will show that the word qul (say) in the two Surahs caused Hadrat Abdullah bin Mas'ud the misunderstanding that the Holy Prophet (upon whom be peace) had been commanded to say: A'udhu bi-Rabbil-falaq and A'udhu bi-Rabbin-nas. But he did not feel any need to question the Holy Prophet about it. In the mind of Hadrat Ubbay bin Kab also a question arose about his and he put it before the Holy Prophet. The Holy Prophet replied: "Since Gabriel (peace be on him) had said qul, so I too say qul." Let us put it like this. If somebody is commanded and asked: "Say, I seek refuge", he will not carry out the command, saying: "Say, I seek refuge", but he will drop the work "say" and say: "I seek refuge." On the contrary, if the messenger of a superior officer conveys to somebody the message in these words: "Say, I seek refuge", and this command is given to him not only for his own person but to be conveyed to others, he will convey the words of the message verbatim to the people, and will not have the permission to drop anything from the text of the message. Thus, the fact that these two Surahs begin with the word qul is a clear proof that it is Divine Word, which the Holy Prophet (upon whom be peace) was bound to convey verbatim. It was not merely a command given to him for his person. Besides these two Surahs, there are 330 other verses in the Qur'an which begin with the word qul (say). The presence of qul in all these is a proof that it is Divine Word. which was obligatory for the Holy Prophet to convey verbatim; otherwise if qul everywhere had meant a command, the Holy Prophet would have dropped it and said only that which he was commanded to say, and it would not have been recorded in the Qur'an, but, on the contrary, he would have remained content with saying only what he was commanded to say.
Here, if one considers this, one can understand fully well how unreasonable it is to regard the Companions as infallible and to make the clamor that a Companion has been defamed as soon as one hears a saying or doing of his being described as wrong. Here, one can clearly see what a blunder happened to be committed by an illustrious Companion like Hadrat Abdullah bin Mas'ud about two Surahs of the Qur'an. If such an error could be committed by an eminent Companion like him, others also might commit an error. We can examine it in the scientific way, and describe it as wrong if a thing said or done by a Companion is proved to be wrong. But wicked indeed would be the person who went beyond describing a wrong act as wrong and started reproving and finding fault with the Companions of the Holy Prophet of Allah. Concerning the Mu'awwidhatayn the commentators and traditionists have described the opinion of Ibn Mas'ud as wrong, but no one has dared to say that by denying these two Surahs of the Qur'an, he had, God forbid, become a disbeliever.
Question of Reciting Charms and Amulets in Islam
The third thing that arises in connection with these Surahs is whether recitation of charms and amulets has any place in Islam, and whether such recitation is by itself efficacious or not. This question arises for in many ahadith it has been reported that the Holy Prophet (upon whom be peace) at the time of going to bed every night, especially during illness, used to recite the Mu'awwidhatayn (or according to other reports, the Mu'awwidhat, i.e. Qul Huwa-Allahu Ahad and the Mu'awwidhatayn) thrice, blow in his hands and then rub the hands on his body from head to foot as far as his hands could reach. During his last illness when it was not longer possible for him to so do, Hadrat Aishah recited these Surahs herself or by his command blew on his hands in view of their being blessed and rubbed them on his body. Traditions on this subject have been related in Bukhari, Muslim, Nasai, Ibn Majah, Abu Da'ud and Mu'atta of Imam Malik through authentic channels on the authority of Hadrat Aishah herself beside whom no one could be better acquainted with the domestic life of the Holy Prophet.In this regard, one should first understand its religious aspect. In the Hadith a lengthy tradition has been related on the authority of Hadrat Abdullah bin Abbas, at the end of which the Holy Prophet is reported to have said: "The people of my Ummah to enter Paradise without reckoning will be those who neither turn to treatment by branding, nor to enchanting, nor take omens, but have trust in their Lord." (Muslim). According to a tradition reported on the authority of Hadrat Mughirah bin Shubah, the Holy Prophet said: "He who got himself treated by branding, or enchanting, became independent of trust in Allah." (Tirmidhi). Hadrat Abdullah bin Mas'ud has reported that the Holy Prophet disapproved of ten things one of which was recitation of charms and amulets except by means of the Mu'awwidhatayn or Mu'awwidhat. (Abu Daud, Ahmad, Nasai, Ibn Hibban, Hakim). Some ahadith also show that in the beginning the Holy Prophet had altogether forbidden recitation of charms and amulets, but later he allowed it on the condition that is should not smack of polytheism, but one should recite and blow by means of the holy names of Allah, or the words of the Qur'an. The words used should be understandable and one should know that there is nothing sinful in it, and one should not wholly rely on the recitation of charms but on Allah's will to make it beneficial." After the explanation of the religious aspect, let us now see what the Hadith says in this regard.
Tabarani in As-Saghir has related a tradition on the authority of Hadrat Ali, saying: "One the Holy Prophet was stung by a scorpion during the Prayer. When the Prayer was over, he remarked: God's curse be on the scorpion: it neither spares a praying one, nor any other. Then he called for water and salt, and started rubbing the place where the scorpion had stung with salt water and reciting Qul ya ayyuhal-kafirun, Qul Huwa Allahu ahad, Qul a'udhu bi-Rabbil-falaq and Qul a'udhu bi-Rabbin-nas, along with it."
Ibn Abbas also has related a tradition to the effect: "The Holy Prophet (upon whom be peace) used to recite this invocation over Hadrat Hasan and Husain: U'idhu kuma bi-kalimat Allahit-tamati min kulli shaitan-in wa hammati-wa min kulli ayt-in-lam nati: "I give you in the refuge of Allah's blameless words, from every devil and troublesome thing, and from every evil look." (Bukhari, Musnad Ahmad, Tirmidhi, Ibn Majah).
A tradition has been related in Muslim, Muwatta, Tabarani and Hakim about Uthman bin al-As ath-Thaqafi, with a little variation in wording, to the effect that he complained to the Holy Prophet (upon whom be peace), saying: "Since I have become a Muslim, I feel a pain in my body, which is killing me." The Holy Prophet said: "Place your right hand on the place where you feel the pain, then recite Bismillah thrice, and A'udhu billahi wa qudratihi min sharri ma ajidu wa uhadhiru ("I seek refuge with Allah and with His power from the evil that I find and that I fear") seven times, and rub your hand." In Muwatta there is the addition: "Uthman bin Abi al-As said: After that my pain disappeared and now I teach the same formula to the people of my house."
Musnad Ahmad and Tahavi contain this tradition from Talq bin Ali: "I was stung by a scorpion in the presence of the Holy Prophet (upon whom be peace). The Holy Prophet recited something and blew over me and rubbed his hand on the affected place."
Muslim contains a tradition from Abu Said Khudri, which says: "Once when the Holy Prophet (upon whom be peace) fell ill, Gabriel came and asked: O Muhammad, are you ill? The Holy Prophet answered in the affirmative. Gabriel said: I blow on you in the name of Allah from everything which troubles you and from the evil of every soul and the evil look of every envier. May Allah restore you to health. I blow on you in His name." A similar tradition has been related in Musnad Ahmad on the authority of Hadrat Ubadah bin as-Samit, which says: "The Holy Prophet was unwell. I went to visit him and found him in great trouble. When I re-visited him in the evening I found him quite well. When I asked how he had become well so soon, he said: Gabriel came and blew over me with some words. Then he recited words similar to those reported in the above Hadith. A tradition similar to this has been related on the authority of Hadrat Aishah also in Muslim and Musnad Ahmad.
Imam Ahmad in his Musnad has related this tradition from Hafsah, mother of the Faithful: "One day the Holy Prophet (upon whom be peace) visited me in the house and a woman, named Shifa, was sitting with me. She used to blow on the people to cure them of blisters. The Holy Prophet said to her: Teach Hafsah also the formula." Imam Ahmad, Abu Daud and Nasai have related this tradition from Shifa bint Abdullah herself, saying: "The Holy Prophet said to me: Just as you have taught Hafsah reading and writing, so teach her blowing to cure blisters as well."
In Muslim there is a tradition from Auf bin Malik al-Ashjal to the effect: "We used to practice blowing to cure diseases. We asked the Holy Prophet (upon whom be peace) for his opinion in this regard. He said: Let me know the words with which you blow over the people. There is no harm in blowing unless it smacks of polytheism."
Muslim, Musnad Ahmad and Ibn Majah contain a tradition from Hadrat Jabir bin Abdullah, saying: "The Holy Prophet (upon whom be peace) had forbidden us blowing to cure disease. Then the people of the clan of Hadrat Amr bin Hazm came and they said: We had a formula with which we used to blow on the people to cure them of scorpion's sting (or snake-bite). But you have forbidden us the practice. Then they recited before him the words which they made use of. Thereupon the Holy Prophet said: I do not see any harm in it, so let the one who can do good to his brother, do him good." Another tradition from Jabir bin Abdullah in Muslim is: "The family of Hazm had a formula to cure snake-bite and the Holy Prophet permitted them to practise it." This is also supported by the tradition from Hadrat Aishah, which is contained in Muslim, Musnad Ahmad, and Ibn Majah: "The Holy Prophet granted permission to a family of the Ansar for blowing to cure the evils effects of biting by every poisonous creature." Traditions resembling these have been related from Hadrat Anas also in Musnad Ahmad, Tirmidhi, Muslim and Ibn Majah, saying that the Holy Prophet gave permission for blowing to cure the bite by poisonous creatures, the disease of blisters and the effects of the evil look."
Musnad Ahmad, Tirmidhi, Ibn Majah and Hakim have related this tradition on the authority of Hadrat Umair, freed slave of Abi al-Laham: "In the pre-Islamic days I had a formula with which I used to blow over the people. I recited it before the Holy Prophet, whereupon he told me to drop out such and such words from it, and permitted me to blow with the rest of it."
According to Muwatta, Hadrat Abu Bakr went to the house of his daughter, Hadrat Aishah, and found that she was unwell and a Jewish woman was blowing over her. Thereupon he said to her: "Blow over her by means of the Book of Allah." This shows that if the people of the Book practice blowing by means of the verses of the Torah and the Gospel, it is also permitted.
As for the question whether blowing for curing disease is efficacious also, or not, its answer is that the Holy Prophet (upon whom be peace) not only did not forbid anybody to have recourse to cure and medical treatment but himself stated that Allah has created a cure for every disease and exhorted his followers to use cures. He himself told the people the remedies for certain diseases, as can be seen in the Hadith in the Kitab at-Tib (Book of Cures). But the cure can be beneficial and useful only by Allah's command and permission, otherwise if the cure and medical treatment were beneficial in every case, no one would have died in hospitals. Now, if beside the cure and medical treatment, Allah's Word and His beautiful names also are made use of, or Word and His beautiful names also are made use of, or Allah is turned to and invoked for help by means of His Word, Names and Attributes in a place where no medical aid is available, it would not be against reason except for the materialists. However, it is not right to disregard intentionally a cure or treatment where it is available, and recourse had only to enchanting and reciting of charms, and the people should start a regular practice of granting amulets as a means of earning their livelihood.
Many people in this regard argue from Hadrat Abu Said Khudri's tradition which has been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, Abu Daud and Ibn Majah, and it is supported also by a tradition related in Bukhari on the authority of Ibn Abbas. According to it the Holy Prophet sent some of his Companions including Hadrat Abu Said Khudri on an expedition. They halted on the way at the settlement of an Arabian tribe and demanded hospitality from the people, but they refused to extend any hospitality. In the meantime the chief of the tribe was stung by a scorpion and the people came to the travelers to ask if they had any medicine or formula by which their chief could be cured. Hadrat Abu Said said: "Yes, we do have, but since you have refused us hospitality, we would not treat him unless you promised us to give us something." They promised to give them a flock of goats (according to some traditions, 30 goats), and Hadrat Abu Said went and started reciting Surah Al-Fatihah and rubbing his saliva on the affected place. Consequently, the chief felt relieved of the effect of the poison and the people of the tribe gave them the goats as promised. But the Companions said to one another; "Let us not make any use of the goats until we have asked the Holy Prophet about it", for they were not sure whether it was permissible to accept any reward for what they had done. So they came before the Holy Prophet and related what had happened. The Holy Prophet smiled and said: "How did you know that Surah Al-Fatihah could also be used for curing such troubles? Take the goats and allocate my share also in it."
But before one used this Hadith for permission to adopt a regular profession of granting amulets and reciting charms, one should keep in view the conditions under which Hadrat Abu Said Khudri had recourse to it, and the Holy Prophet not only held it as permissible but also said that a share for him also should be allocated so that there remained no doubt in the minds of the Companions that such a thing was permissible. The conditions in Arabia in those days were, as they still are, that settlements were situated hundreds of miles apart, there were not hotels and restaurants where a traveler could buy food when he reached one of these after several days journey. Under such conditions it was considered a moral duty that when a traveler reached a settlement the people of the place should extend hospitality to him. Refusal on their part in many cases meant death for the travelers, and this was looked upon as highly blameworthy among the Arabs. That is why the Holy Prophet (upon whom be peace) allowed as permissible the act of his Companions. Since the people of the tribe had refused them hospitality, they too refused to treat their chief, and became ready to treat him only on the condition that they should promise to give them something in return. Then, when one of them with trust in God recited Surah Al-Fatihah over the chief and he became well, the people gave the promised wages and the Holy Prophet allowed that the wages be accepted as lawful and pure. In Bukhari the tradition related on the authority of Hadrat Abdullah bin Abbas about this incident contains the Holy Prophet's words to the effect: "Instead that you should have acted otherwise, it was better that you recited the Book of Allah and accepted the wages for it." He said this in order to impress the truth that Allah's Word is superior to every other kind of enchanting and practice of secret arts. Furthermore, the Message also was incidentally conveyed to the Arabian tribe and its people made aware of the blessings of the Word that the Holy Prophet (upon whom be peace) had brought from Allah. This incident cannot be cited as a precedent for the people who run clinic in the cities and towns for the practice of secret arts and have adopted it as a regular profession for earning livelihood. No precedent of it is found in the life and practice of the Holy Prophet (upon whom be peace) or his Companions, their followers and the earliest Imams.
Relation between Surah Al-Fatihah and the Mu'awwidhatayn
The last thing which is note worthy with regard to the Mu'awwidhatayn is the relation between the beginning and the end of the Qur'an. Although the Qur'an has not been arranged chronologically, the Holy Prophet (upon whom be peace) arranged in the present order the verses and Surahs revealed during 23 years on different occasions to meet different needs and situations not by himself but by the command of Allah Who revealed them. According to this order, the Qur'an opens with the Surah Al-Fatihah and ends with the Mu'awwidhatayn. Now, let us have a look at the two. In the beginning, after praising and glorifying Allah, Who is Lord of the worlds, Kind, Merciful and Master of the Judgment Day, the servants submits: "Lord, You alone I worship and to You along I turn for help, and the most urgent help that I need from You is to be guided to the Straight Way." In answer, he is given by Allah the whole Qur'an to show him the Straight Way, which is concluded thus: Man prays to Allah, Who is Lord of dawn, Lord of men, King of men, Deity of men, saying: "I seek refuge only with You for protection from every evil and mischief of every creature, and in particular, from the evil whisperings of devils, be they from among men or jinn, for they are the greatest obstacle in following the Straight Way." The relation that the beginning bears with the end, cannot remain hidden from anyone who has understanding and insight.
In the name of Allah, the Compassionate, the Merciful.
[1-6] Say: "I seek refuge with the Lord of mankind, the King of mankind, the real God of mankind,1 from the evil of the whisperer, who returns over and over again,2 who whispers (evil) into the hearts of men, whether he be from among the jinn or mankind."3
1Here also, as in Surah Al-Falaq, instead of saying A'udhu-billahi (I seek Allah's refuge), a prayer has beat taught to seek Allah's refuge by reference to His throe attributes: first, that He is Rabb-un nas, i.e. Sustainer, Providence and Master of all mankind; third, that He is Ilah-un-nas, i.e. real Deity of all mankind, (Here, one should clearly understand that the word ilah has been used in two meanings in the Qur'an: first for the thing or person who is practically being worshiped although it or he is not entitled to worship; second, for Him Who is ' entitled to worship, Who is in fact the Deity whether the people worship Him or not, wherever this word is used for Allah; it has been used in the second meaning). Seeking refuge by means of these throe attributes means: "I seek refuge with that God, Who being the Sustainer, King and Deity of men, has full power over them, can fully protect them and can really save them from the evil, to save myself and others from which 1 am seeking His refuge. Not only this: since He alone is Sustainer, King and Deity, therefore, there is no one beside Him with Whom I may seek refuge and he may give real refuge."
2The word waswas in waswas-il-khannas means the one who whispers over and over again, and waswasa means to whisper into someone's heart an evil suggestion over and over again in such a way or ways that the one who is being inspired may not feel that the whisperer is whispering an evil suggestion into his heart. Waswasah by itself suggests repetition just as zalzalah contains the meaning of repetitive movement. Since man is not tempted by just one attempt but effort has to be made over and over again to seduce and tempt him, such all attempt is called waswasah and the tempter waswas. As for the word khannas, it is derived from khunus, which means to hide after appearing and to retreat after coming into view. Since khannas is the intensive form, it would imply the one who behaves thus very frequently. Now, obviously the whisperer has to approach man for whispering again and again, and besides, when he is also described as khannas, the combination of the two words by 'itself gives the meaning that after whispering once he retreats and then again returns over and over again to repeat the act of whispering. In other words, when once he fails in his attempt to whisper evil, he withdraws, then he again returns to make the second and the third and the next attempt over and over again.
After understanding the meaning of waswas-il-khannas, let us consider what is meant by seeking refuge from its evil. Its one meaning is that the seeker after refuge himself seeks God's refuge from its evil, i.e. from the evil lest it should whisper some evil suggestion into his own heart. The second meaning is that the caller to Truth seeks God's refuge from the evil of the one who whispers evil suggestions into the hearts of the people against himself. It is not in his own power to approach all the people in whose hearts evil suggestions are being whispered against himself individually and remove the misunderstandings of every person. It is also not right and proper for him that he should give up his mission of inviting others to Allah and should devote all his tune and energy to removing the misunderstanding created by the whisperer and to answering their accusations. It is also below his dignity that he should stoop to the level of his opponents. Therefore, Allah has instructed the caller to Truth to seek only His refuge from the evil of the wicked people, and then to attend single-mindedly to his work of invitation and mission. For it is not for him to deal with them but for Allah, who is Sustainer of men, King of,men, God of men.
Here, one should also understand that an evil suggestion is the starting , point of evil act. When it affects a careless or heedless person, it creates in him a desire for evil. Then, further whisperings change the evil desire into an evil intention and evil purpose. When the evil suggestion grows in intensity, the intention becomes a resolution, which then culminates in the evil act. Therefore, the meaning of seeking God's refuge from the evil of the whisperer is that Allah should nip the evil in the bud.
If seen from another aspect, the order of the evil of the whisperers seems to be this: first. they incite one to open unbelief, polytheism, or rebellion against Allah and His Messenger, and enmity of the righteous (godly) people. If they fail in this and a person does enter Allah's religion, they misguide him to some innovation. If they fail in this too, they tempt him to sin. If they do not succeed even in this, they inspire the man with the suggestion that there is no harm in indulging in minor sins, so that if he starts committing these freely, he is over burdened with sin. If one escapes from this too, in the last resort they try that one should keep the true religion confined to oneself, and should do nothing to make it prevail, but if a person defeats all these plans, the whole party of the devils froth among men and jinn makes a common front against him incites and stirs up the people and makes them shower him with invective and accusation and slander, and defames him as widely as it can. Then, Satan comes to the believer and excites him to anger, saying: "It is cowardly of you to have borne all this insult: arise and clash with your opponents." This is the last and final device with Satan by which he tries to thwart the struggle of the caller to Truth and entangle him in difficulties and obstructions. If he succeeds in escaping from this too, Satan becomes powerless before him. About this same thing it has been said in the Qur'an: "If Satan ever excites you to anger, seek refuge with Allah." (Al-A`raf: 200, Ha Mim As-Sajdah: 36);
"Say: Lord, I seek refuge with You from the promptings of satans." (Al-Mu'minun: 97);
"The fact is that if ever an evil suggestion from Satan so much as touches those, who are God-fearing people, they immediately get alerted and clearly see the right course they should adopt." (AI-A`raf: 201).
And on this very basis about the people who escape from this last attack of Satan Allah says: "None can attain to this rank except those who are men of great good fortune." (Ha Mim As-Sajdah: 35).
In this connection, another thing also should be kept in mind, and it is this: EviL suggestion is not whispered into the heart of man only from outside by the satans from among men and jinn, but also by the self of man from within. His own wrong theories misguide his intellect, his own unlawful motives and desires lead his power of discrimination, will and power of judgment astray, and it is not only the satans from outside but within tnan his satan of the self also beguiles him. This same thing has been expressed in the Qur'an, thus: "and We know the evil suggestions arising from his self." (Qaf : 16). On this very basis, the Holy Prophet (upon whom be peace) in his well-known Sermon said: "We seek Allah's refuge from the evils of our self."
3According to some scholars, these words mean that the whisperer whispers evil into the hearts of two kinds of people: the jinn and the men. If this meaning is admitted, the word nas would apply to both jinn and men. They say that this can be so, for when the word rijali (men) in the Qur'an has been used for the jinn, as in Al-Jinn: 6, and when nafar can be used for the group of jinn, as in A1-Ahqaf: 29, men and jinn both can be included metaphorically in the word nas also. But this view is wrong because the words nas, ins and ihsan are even lexically contrary in meaning to the word jinn. The actual meaning of jinn is hidden creation and jinn is called jinn because he is hidden from man's eye. On the contrary, the words nas and ins are spoken for insan (man) only on the basis that he is manifest and visible and perceptible. In Surah Al-Qasas: 29, the word anasa has been used in the meaning of ra a, i.e. "the Prophet Moses saw a fire in the direction of Tur. " In Surah An-Nisa': 6, the word anastum has been used in the meaning of ahsastum or ra aytum (i.e. if you perceive or see that the orphans have become capable). Therefore, nas cannot apply to jinn lexically, and the correct meaning of the verse is: "from the evil of the whisperer who whispers evil into the hearts of men, whether he be from among the jinn or from the men themselves." In other words, whispering of evil is done by devils from among jinn as well as by devils from among rnen and the prayer in this Surah has been taught to seek refuge from the evil of both. This meaning is supported by the Qur'an as well as by the Hadith. The Qur'an says: "And so it has always been that We set against every Prophet enemies from among devils of men and devils of jinn, who have been inspiring one another with charming things to delude the minds." (Al-An'am :112)
And in the Hadith, lmam Ahmad, Nasa'i, and Ibn Hibban have related on the authority of Hadrat Abu Dharr a tradition, saying: "I sat before the Holy Prophet (upon whom be peace), who was in the Mosque. He said: Abu Dharr, have you performed the Prayer? I replied in the negative. He said: Arise and perform the Prayer. So, I performed the Prayer. The Holy Prophet said: O Abu Dharr, seek Allah's refuge from the devils of men and the devils of jinn. I asked. are there devils among men also? O Messenger of Allah! He replied: Yes."
மேற்கண்ட குர்ஆன் தப்சீர் விளக்க உரைகள் பல்வேறு நூல்களில் இருந்து தொகுக்கப் பட்டது.
பயான் உரைகளுக்காக தேவைப் படும் ஆதாரம் மற்றும் தேவையான கருத்துக்கள் மட்டுமே
எடுத்து பயன் படுத்தப் பட்டுள்ளது.
இது நேரடி மொழி பெயர்ப்பு அல்ல.
அல்லாஹ் மிக அறிந்தவன்.
மேற்கண்ட குர்ஆன் தப்சீர் விளக்க உரைகள் பல்வேறு நூல்களில் இருந்து தொகுக்கப் பட்டது.
பயான் உரைகளுக்காக தேவைப் படும் ஆதாரம் மற்றும் தேவையான கருத்துக்கள் மட்டுமே
எடுத்து பயன் படுத்தப் பட்டுள்ளது.
இது நேரடி மொழி பெயர்ப்பு அல்ல.
அல்லாஹ் மிக அறிந்தவன்.
| அரபு வார்த்தை | இலக்கண வகை (i'rāb) | தமிழ் விளக்கம் |
|---|---|---|
| قُلْ | فعل أمر | சொல்! – கட்டளை வினை |
| أَعُوذُ | فعل مضارع مرفوع | நான் பாதுகாப்பு கோருகிறேன் – எதிர்கால வினை |
| بِرَبِّ | جار ومجرور | ரப்பி – பி மூலம் மஜ்ரூர் |
| النَّاسِ | مضاف إليه مجرور | மனிதர்கள் – உரிமைச் சொல் |
| مَلِكِ | مضاف مجرور | அதிபதி – “அன்னாஸ்” உடன் சேர்ந்தது |
| النَّاسِ | مضاف إليه مجرور | மனிதர்களின் |
| إِلَٰهِ | مضاف مجرور | இறை – மஜ்ரூர் |
| النَّاسِ | مضاف إليه مجرور | மனிதர்களின் |
| مِنْ | حرف جر | இருந்து – preposition |
| شَرِّ | اسم مجرور | தீமை – “மின” காரணமாக மஜ்ரூர் |
| الْوَسْوَاسِ | مضاف إليه مجرور | குரைப்பவன் – “சர்ரி”யின் உரிமை |
| الْخَنَّاسِ | نعت أو بدل | மறைவான் – “வஸ்வாஸ்”-இன் விளக்கம் |
| الَّذِي | اسم موصول | அவன், யார் என்றால் – தொடர்புச் சொல் |
| يُوَسْوِسُ | فعل مضارع مرفوع | ஊசலாட்டம் – எதிர்கால வினை |
| فِي | حرف جر | இல் – preposition |
| صُدُورِ | اسم مجرور | உள்ளங்கள்– “ஃபீ” காரணமாக மஜ்ரூர் |
| النَّاسِ | مضاف إليه مجرور | மனிதர்களின் |
| مِنَ | حرف جر | இருந்து – preposition |
| الْجِنَّةِ | اسم مجرور | ஜின்கள் – மஜ்ரூர் |
| وَ | حرف عطف | மற்றும் – இணைப்புச் சொல் |
| النَّاسِ | معطوف مجرور | மனிதர்கள் – “ஜின்கள் ” உடன் இணைப்பாக |
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