النص المفهرس

921
Surah Al-Falaq : 113 : 1 - 5
Mu'awwadhatain are Surahs that afford protection against
physical and spiritual afflictions
It is a settled doctrine of every believer that Allah is the intrinsic cause
of every gain and loss in this world as well as in the next world. Without
the Divine will not a jot of gain or loss can be caused to anyone. The only
way to fortify against all physical and spiritual injuries and harm is for
man to place himself under the protection of Allah, and by his actions he
should attempt to make himself capable of entering the Divine shelter.
Surah Al-Falaq directs how to seek the Divine protection against
worldly calamities, and Surah An-Nas tells the way to seek Divine
protection against the calamities of the Hereafter.
Virtues of Mu'awwadhatain
Şahin of Muslim records a Tradition on the authority of Sayyidna
'Uqbah Ibn 'Amir 4se who reports that the Messenger of Allah
said:
"Do you not see that there have been revealed to me verses tonight the
like of which has not been seen before? Those are Surah Al-Falaq and
Surah An-Nas." According to another narration, the like of
Mu'awwadhatain has not revealed even in Torah, Injil, or Zabur or
anywhere else in the Qur'an. Another narration of Sayyidna 'Uqbah Ibn
'Amir
reports that the Messenger of Allah taught him
Mu'awwadhatain while they were on a journey. Then he recited them in
the maghrib salah and said: "Recite these two Surahs whenever you go to
sleep and whenever you get up." [Nasa'i] According to another report, the
Messenger of Allah
has advised people to recite these two Surahs after
every salah [Transmitted by Abu Dawud and Nasa'i].
Imam Malik recorded from Sayyidah 'A'ishah : "whenever the
Messenger of Allah
suffered from an ailment, he would recite the
Mu'awwadhatain, blow over his hands, and then wiped his whole body
with those hands. When his pain became acute on his death-bed, I would
recite the Mu'awwadhatain, blow over his hands, and then he wiped
them over himself, because my hands could not be the fitting substitute
for his blessed hands. [All these narratives have been adapted from Ibn Kathir].
Sayyidna 'Abdullah Ibn Khubayb 43
reports that it was raining one
night and the sky had become intensely dark. We went out looking for the
Messenger of Allah 5, and when he was found, he said: "Say ." He

922
Surah Al-Falaq : 113 : 1 - 5
asked: "What should I say?" He said: "Recite iduis , and
Mu'awwadhatain. Reciting them thrice in the morning and thrice in the
evening will fortify you against all kinds of perturbations."
In sum, it was the practice of the Messenger of Allah
and his
Companions to recite these two Surahs to protect themselves against all
types of privations, trials and tribulations of life in this world, as well as of
life in the next world.
Lexicological Analysis of important words and interpretation of
the Surah
Verse [113:1] ◌ِقُلُ اَعُوذُ بِرَبِّ الْفَلَق (Say, "I seek refuge with the Lord of the
Daybreak.") The word falaq means 'to split or cleave' and here it is used
in the sense of 'break of dawn'. In another verse, a similar quality of
Allah is used in [6:96] فَالِقُ الإِصْبَاح ([He is] the One who causes the dawn to
break). Of all the Divine attributes, this particular attribute is used
presumably because the darkness of night often causes evils and
difficulties, and the daylight removes them. This attribute of Allah points
to the fact that anyone who seeks protection in Allah, He will remove all
afflictions from him. [Mazhar]]
The word Sharr: 'Allamah Ibn Qayyim's Exposition
Verse [113:2] ◌َمِنْ شَرّ مَا خَلَق (From the evil of everything He has created.)
'Allamah Ibn Qayyim expounds that the word sharr (evil) is employed in
two different senses: [1] pain, loss, injury, trouble, grief, distress and
affliction which affect man directly, and they are by themselves troubles
and afflictions; and [2] the factors that cause losses, injuries and
afflictions. The second type covers unbelief, idolatry and all sins. The
things from which the Qur'an and Sunnah require man to seek refuge in
Allah are either of these two types. The Traditional supplication that is
masnun after salah includes seeking of refuge from four things: [1]
punishment of the grave; [2] punishment of the Hell-Fire; [3] hardships
and privations of life; and [4] trials and tribulations of death. Of these,
the first two are afflictions and punishments in their own right, and the
last two are causes of afflictions and punishments.
Verse [113:2] ◌َمِنْ شَرّ مَا خَلَق (From the evil of everything He has created)
covers the evil of the entire creation. This verse was sufficient to guard
against all mischief and calamities. But three particular forms of evil have

923
Surah Al-Falaq : 113 : 1 - 5
been singled out to seek protection which often cause calamities and
afflictions.
وَمِنُ شَرِّ غَاسِقٍ إِذَا وَقَبَ [113:3] The first thing singled out appears in verse
(and from the evil of dark night when it penetrates.) The word ghasiq is
derived from ghasaq (to become dark or intensely dark). Thus Sayyidna
Ibn 'Abbas , Hasan and Mujahid say that the word ghasiq stands for
'night'. The verb waqaba is derived from wuqub which means for utter
darkness 'to overspread completely and intensely'. The verse means : 'I
seek refuge in Allah from the night when its darkness has completely and
intensely overspread'. The word 'night' has been specifically mentioned
because this is the time when Jinn, Satans, harmful insects, animals and
reptiles appear. Thieves and robbers emerge at this time to carry out their
crimes of stealing and other acts of wickedness. The enemies attack at this
time. Black magic has the worst effect when it is intensely dark at night.
As soon as the dawn approaches, the effects of all these things disappear
and fade away. ['Allamah Ibn Qayyim]
Verse [113:4] ◌ِوَمِنْ شَرِّ النَّفَتَتِ فِى الْعُقَد (and from the evil of the women who
blow on the knots.) The word naffathat is derived from nafth which
means 'to blow'. The word 'uqad is the plural of 'uqdah which means 'a
knot'. The magicians usually tie knots on a string or piece of thread, recite
magical incantations or formulae and blow on them as they do so. The
phrase النفثتِ فِى العُقَد ( ... the women who blow on the knots) refers to female
magicians. It is possible that the pre-adjectival noun of the adjective
naffathat be nufus [souls]. Thus this verse may be translated as 'the evil
souls who blow on knots'. This translation would include men and women
who carry out this evil practice. But most probably its pre-adjectival noun
is 'womenfolk'. Women have been specifically mentioned perhaps because
generally womenfolk have the natural disposition to carry out the evil
practice of witchcraft; or probably because Labid Ibn A'sam, whose black
magic was the cause of revelation of this Surah, got this most heinous act
done by his daughters. Hence, the act of witchcraft is ascribed to them.
The reason why protection is sought against magicians is firstly that
the cause of revelation of these two Surahs was the incident of magic.
Secondly, people are normally unaware of the act of magicians, and they
do not pay attention to getting themselves exorcised. They are under the
impression that it is some kind of medical ailment and try to get

924
Surah Al-Falaq : 113 : 1 - 5
themselves medically cured. In the meantime the magical effect continues
to grow worse.
The third thing from which people are asked specifically to seek
protection is hasid [jealous] and hasad [jealousy]. This has been specified
for the same reasons as given above, because black magic was worked on
the Prophet
on account of jealousy. The Jews and the hypocrites could
not bear to see the rapid progress and expansion of Islam. They could not
defeat him in outer combat; therefore they tried to satisfy their jealousy
by performing witchcraft on him. There were uncountable number of
green-eyed monsters against the Prophet . That is the major reason
why protection was sought against them. Jealousy of the jealous one
gives him restless days and sleepless nights. He is at all times after
causing loss to his envied person. Therefore, the harm he wishes to inflict
is severe.
Hasad [Jealousy] and Ghibtah [Envy]
The Arabic word Hasad, the English equivalent of which is 'jealousy',
is invariably used in the bad sense. It generally means to desire the
deprivation of the other man rather than one's own acquisition of any
bliss that he may possess. Simply put, Hasad means that a person should
feel unhappy at the better fortune and good quality that Allah has
granted to another, and wishes that it should be taken away from the
other person and given to him, or at least the other should be deprived of
it. Hasad in this sense is totally forbidden and a major sin. This is the first
sin that was committed in the heaven and also the first one committed on
the earth. The Iblis was jealous of 'Adam Sell in the heaven and the
latter's son Qabil was jealous of his brother Habil on earth. [Qurtubi].
Ghibtah, on the other hand, means to desire for oneself the same
blessing as the other man has, without any idea of the latter's losing it.
This is not only permissible but also desirable.
Summary and Conclusion
Apart from the general protection that is sought in this Surah,
protection is sought from three specific evils. These are mentioned
separately in verses three, four and five. Furthermore, in the first and the
third specific evils particular restrictions are placed. The first specific evil
ghasiq [darkness] is restricted by the phrase , 15! "when it penetrates".

925
Surah Al-Falaq : 113 : 1 - 5
The third specific evil hasid is restricted by the phrase the bb! "when he
envies". The practice of witchcraft is left unrestricted because its harmful
effect is general. The harmful effect of darkness is felt when there is total
absence of light, plunging the night in intense and utter darkness.
Likewise, jealousy may not cause harm to its object until the jealous one
takes a practical step with word or deed to satisfy his heart. For until he
takes a practical step, his being unhappy may be harmful to himself, but
it is not harmful for the other person so that he may seek refuge from it.
Hence, restrictions are placed on the first and the third specific evils.
Alhamdulillah
The Commentary on
Surah Al-Falaq
Ends here

926
Surah An-Nas : 114 : 1 - 6
Surah An-Nas
(The Mankind)
This Surah is Madani, and it has 6 verses
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 6
قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴿٢ْ﴾ مَلِكِ النَّاسِ ﴿ٌ﴾ ◌ِلّهِ النَّاسِ ﴿ٌ﴾ مِنْ شَرِّ
الْوَسُوَاسِ ! الْخَنَّاسِ ﴿٤﴾ الَّذِىْ يُوَسُوِسُ فِىُ صُدُورِ النَّاسِ
لا
مِنَ الْجِنَّةِ وَالنَّاسِ
Say, "I seek refuge with the Lord of mankind, [1] the
King of mankind, [2] the God of mankind, [3] from the
evil of the whisperer who withdraws (when Allah's
name is pronounced), [4] the one who whispers in the
hearts of people, [5] whether from among the Jinn or
Mankind. [6]
Introductory Remarks
This Surah, the second of the Mu'awwadhatain, constitutes an
extension of its predecessor and is in a way complementary to it, in that in
Surah Al-Falaq the believers were enjoined to seek refuge with Allah
against the hardships and privations of life in this world, while in the
current Surah protection is sought from the trials and tribulations of the
Hereafter. It was explained in Surah Al-Falaq that the word sharr could
stand for 'evil' or 'harm' or even 'that which causes harm, anguish or
distress'. In the present Surah, we are to seek refuge from the evil that is
the cause of all sins, namely, the whisperings and insinuations of Satan.
As the anguish and distress of the Hereafter is most severe, the Qur'an

927
Surah An-Nas : 114 : 1 - 6
appropriately emphasizes at the end to seek Allah's protection against
these evil powers.
Verse [114:1] ◌ِقُلُ أَعُوذُ بِرَبِّ النَّاس Say, (I seek refuge with the Lord of
mankind,) The attributive name of Allah rabb stands for 'one who
nurtures', and implies that the Supreme Nurturer takes care of
everything under all circumstances. In the present verse, He is referred to
as 'the Lord of mankind', while in the previous Surah He was referred to
as 'the Lord of the daybreak', because in the foregoing Surah the purpose
was to seek protection against the outer bodily hardships and privations
of life, and they are not confined to human beings. Animals also suffer
bodily hardships and difficulties, unlike the Satanic instigations which
are restricted to man, and the Jinn are subjoined to him. [Mazhari from
Baidawi]
Verses [114:2 & 3] ◌ِمَلِكِ النَّاسِ. إِلهِ النَّاس (the King of mankind, the God of
mankind.) The reason for adding these two attributes is that the word
rabb, attributed to a particular thing, could refer to someone other than
رَبُّ الْمَال rabb-ud-dar [land-lord] or رَبُّ الدَّار Allah also, as for instance
rabb-ul-mal [owner of wealth]. But not every master or owner is a king.
That is why the attributive name malik [King] has been added to indicate
that He is not only the 'Lord of mankind' but also the 'King of mankind'.
Furthermore, not every king is worthy of worship. Thus the third
attributive name ilah [God ] has been added to nas [people]. The Divine
wisdom in combining all three Divine attributes is that each attribute
motivates protection. Every master has servants and takes care of them.
Likewise, every king has subjects and looks after them. That the
worshipped God protects His worshipper is even more obvious. Only
Allah, and no other being, is characterized by these three attributes
simultaneously. Therefore, seeking Allah's protection by invoking these
attributes is the greatest protection, and the invocation is readily
acceptable.
Since the first sentence contains the word nas (people), the second and
the third verses should apparently refer to them with the pronouns by
saying, ¿ malikihim [their king] rather than repeating the word nas
(people). However, this is an occasion of supplication and praise, and as
such repetition needs to be employed by deliberate design to add force and
clarity to the sublime emotion by creating natural rhyme, rhythm and

928
Surah An-Nas : 114 : 1 - 6
melodic sequence. Some scholars have explained the repitition of the word
nas' differently. They say that the word nas occurs five times in this
Surah. In its first occurrence, it refers to the children. The word rabb that
refers to nurturer-ship of Allah is a hint to this, because children need
nurturing the most. Its second occurrence refers to youth, and the hint in
the context is the word malik which refers to kingship of Allah. It bears
political connotation and is appropriate to the youth. Its third occurrence
refers to old age. Old people cut themselves off from the world and look up
to Allah alone as the real support of life, and render Him alone true and
unconditional obedience and to make Him alone the real object of his love
and adoration. The context for this is ilah [God] which points to the
Divine worship. Its fourth occurrence refers to the righteous servants of
Allah. The contextual hint for this is the word waswasah [evil
whisperings] because the devil is the enemy of the righteous servants of
Allah. His work is to cast evil prompting into the hearts of such people. Its
fifth occurrence refers to mischief-makers because protection is sought
from their mischief.
Verse [114:4] ◌ِمِنْ شَرِّ الْوَسُوَاسِ الْخَنَّاس (from the evil of the whisperer who
withdraws [when Allah's name is pronounced].) After invoking three
attributes of Allah, the present verse describes the one from whom
protection is sought. He is 'the whisperer who withdraws'. The word
waswas is originally an infinitive in the sense of waswasah 'to whisper
[that is, to use breath instead of voice, when saying something in barely
audible way]'. But here it is used as an hyperbolic expression to refer to
'Satan' in the sense that 'he is an embodiment of whisper'. Whispering of
the Satan means that he invites people to his obedience by a superstitious
discourse in a way that its subject is cast into man's heart, but no voice is
heard. [Qurțubi].
The word ywy khannas is derived from khanasa which means 'to
sneak, recede or withdraw furtively'. The Satan is so named because he
puts himself in a squatting [perched] position on the heart of man. So,
when the latter becomes heedless, the former whispers, but when he
remembers Allah, he withdraws furtively. When man becomes unmindful
of Allah again, the Satan returns. Whenever man remembers Allah, he
withdraws. This practice continues persistently. The Messenger of Allah
is reported to have said:

929
Surah An-Nas : 114 : 1 - 6
"Allah has built two houses in the heart of man, in one of which
an angel resides and in the other the Satan. The angel urges
him to do good works and the Satan induces him to do evil
works. When man remembers Allah, the Satan withdraws. And
when he stops remembering Allah, the Satan perches on the
heart of man and pecks with his beak to whisper into it to do
evil things." [Transmitted by Abu Yala on the authority of Anas 4
as quoted by Mazhari].
Verse [114:6] ◌ِمِنَ الْجِنَّةِ وَالنَّاس (whether from among the Jinn or Mankind.)
This is explicative of the expression waswas occurring in verse [4],
meaning that the devils from amongst mankind and the Jinn whisper
into the breasts of mankind. Thus the Messenger of Allah
has been
enjoined to constantly seek protection against the mischief of sneaking
devils, whether from amongst the Jinn or from amongst human devils.
A question may arise here. It is obvious that the Satans can cast a
voiceless evil prompting furtively into the hearts of people, but how the
human devils can cast evil whisperings? They come forward publicly and
use their voice, which is not waswasah [whisper]. The answer is that
human beings too often cast doubts in the minds of people in an indirect
way without uttering them explicitly. Shaikh 'Izzuddin Ibn 'Abdus-Salam
states, in his monograph 'al-Fawa'id fi Mushkilat-il-Qur'an', that the
whisperer from mankind' refers to the whispering of one's own nafs (base
faculties of the man himself). Just as the Satan casts evil thoughts into
man's mind, likewise the base self of man urges him to do evil works. That
is why the Messenger of Allah
has directed us to seek protection in
Allah from the evil of our own self in the following supplication:
اَللَّهُمَّ أَعُوذُبِكَ مِنْ شَرِّ نَفْسِىُ وَشَرِّ الشَّيْطَانِ وَشِرْكِه
"O Allah! I seek asylum in You from the evil of myself, from the
evil of the Satan and from the evil of idolatry."
The Importance of Seeking Protection against Satanic
Whisperings
Ibn Kathir states that Allah invokes three of His attributive names in
this Surah, rabb [Lord], malik [King] and ilah [God], and instructs man
to seek refuge with Him against diabolical whisperings, because a Satanic
companion is attached to every man, and at every step of the way, the
latter's attempt is to destroy the former in different ways. First of all, he
induces him to commit sins, and paves the way for him to willfully violate

930
Surah An-Nas : 114 : 1 - 6
the Divine laws and injunctions. If he does not succeed in this, he tries to
contaminate and destroy his acts of obedience and worship by casting the
thoughts of dissimulation, hypocrisy, pride and arrogance. He attempts to
create doubts about authentic beliefs and doctrines of Islam in the minds
of the learned scholars. The only one who can be saved from the evil of
such Satanic pranks is the one whom Allah gives His protection.
The Messenger of Allah
is reported to have said: "There is not a
single one of you, but his companion [a devil] has been assigned to him."
The Companions enquired: 'Is such a devil companion joined to you also,
O Messenger of Allah,?' He replied: 'Yes. However, Allah has helped me
against him and he has become submissive to me. As a result, he only
commands me to do good."
It is also confirmed in the two Sahihs from Sayyidna Anas 4ge, who
reported the story of Sayyidah Safiyyah
2. Once while the Messenger of
Allah af was performing I'tikaf in the mosque, one of his wives Sayyidah
Şafiyyah
paid him a visit. When she decided to leave, he gave her
company to the boundaries of the mosque. On the way, two men of the
Ansar saw them together, The Holy Prophet
said: "Wait! This is
Safiyyah bint Huyayy [my wife]!" The two Companions exclaimed:
¿ "Pure is Allah, O Messenger of Allah, [how can we have ill thoughts
about you?]" The Messenger of Allah
replied: "Indeed, the devil runs
through man's veins like the blood circulates. I feared that he might
whisper evil thoughts in your minds. [That is why I had to call you and
clarify that the lady with me was no other than my own wife.]"
Special Note
Just as it is necessary for man to avoid evil deeds, it is essential for
Muslims to avoid occasions that may cause others to have ill thoughts
about them. Should there arise an occasion which may give rise to such
bad thoughts, they should immediately clarify the situation, and put an
end to it then and there. In sum: This Tradition indicates that Satanic
pranks are highly dangerous. It is not easy to avoid them unless we seek
refuge with Allah.
A Clarification
There are two types of evil thoughts: [1] voluntary; and [2]
involuntary. Here we are warned against voluntary thoughts that

931
Surah An-Nas : 114 : 1 - 6
proceed from the will or from one's own free choice. The involuntary
thoughts are thoughts that occur without one's will or free choice. Such
thoughts come to mind involuntarily and pass away. They are not
harmful, nor are they sinful as long as they do not act upon them or
speak about them .
A subtle difference between the two Surahs of Mu'awwadhatain
In the present Surah, rabb [Lord], malik [King] and ilah [God],
three Divine attributes have been invoked, while the evil from which
protection is sought is only one, that is, the whispering. Conversely, in the
previous Surah, only one attribute of Allah is mentioned, that is,
rabb-il-falaq [Lord of the daybreak], but the evils from which protection
is sought are many which are mentioned in three verses. This goes to
show that the mischief of the Satan is the worst type of evil. The
hardships and calamities that befall man in this world, affect his body
and mundane affairs, unlike the Satanic pranks which affect man's
mundane affairs as well his affairs of the Hereafter. The Satan is always
after destroying man's after-life, and that is the most dangerous situation.
If man suffers from physical injury or harm, he can find cure or remedy
for it; but because the Satan lurks or lies hidden in ambush in every nook
and corner of man's life to assault him unnoticed and pull him
downwards, away from the Divine, it is not possible to resist him except
with the protection granted by Allah. (Therefore, protection from him is
sought by invoking three attributes of Allah.)
Human and Satanic Enemies: their differential treatments
One may have some enemies from mankind, and some from Satanic
origin. The Holy Qur'an has directed us to deal with these two kinds of
enemies in different ways.
Ibn Kathir in the preface of his commentary of the Holy Qur'an has
cited three verses of the Holy Qur'an pertaining to this subject. All three
of them have two parts. In the first part, Allah has instructed man to
treat his human enemy with kindness, politeness, patience, mercy and
compassion. If he does not desist from his evil ways, then jihad is
prescribed in other verses. We need to wage armed struggle against the
devilish elements of human society. But the only way to resist the Satanic
enemy is to seek refuge with Allah. The first verse to this effect is in
Sūrah Al-A'raf [7:199]:

932
Surah An-Nas : 114 : 1 - 6
خُذِ الْعَفْوَو أُمُرُ بِالْعُرْفِ وَأَعْرِضُ عَنِ الْجِهِلِيْنَ
(Take to forbearance, and bid the Fair and ignore the ignorant.)
This pertains to defense against human enemy: In other words we
need to grant courteous allowance for his offence, bid him to do good and
forego revenge against injustice he might have committed. We must be
easy in dealing with him and avoid causing him difficulty. This injunction
is defence against human enemy and must be carried out in the first
instance. But the next verse [7:200] of the same Surah pertains to the
Satanic enemy as follows:
وَإِمَّا يَنْزَ غَنَّكَ مِنَ الشَّيْطِنِ نَزْعٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيْعٌ عَلِيمٌ
"And if you are stricken with a strike from the Satan, seek
refuge with Allah. Surely He is All-hearing, All-knowing."
In other words, if an evil suggestion comes to us from the Satanic
enemy, then we need to seek refuge in Allah.
The second verse is in Surah Al-Mu'minun [23:96-98]:
إِدْفَعُ بِالَّتِى هِىَ أَحْسَنُ السَّيّئَةَ
"Repel evil with that which is best.
وَقُلْ رَبِّ أُعُوذُبِكَ مِنْ هَمَزتِ الشَّيْطِيْنِ وَأَعُوذُبِكَ رَبِّ أَنْ يَحْضُرُوُنِ
And say: 'O my Lord, I seek Your refuge from the from the
strokes of the satans, and I seek Your refuge from that they
come to me".
In the first sentence of these verses, the direction is given to repel the
evil caused by human beings with good behavior. But, when it comes to
repel the evil caused by Satan, the direction given is to seek refuge in
Allah.
The third verse dealing with the same subject is :[41:34]
إِدْفَعُ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِىُ بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ، وَلِىٌّ حَمِيمٌ
Repel (evi) with what is best, and you will see that the one you
had mutual enmity with him will turn as if he were a close
friend." [34]"
This part of the verse directs how to repel the evil caused by human
enemy. If we repel evil deed with a better deed, it would be possible for us
1

933
Surah An-Nas : 114 : 1 - 6
to win over our human enemies and they would become our most devoted
friends. As opposed to a human enemy, the other part of the situation is
contained in the next verse [36]. It deals with the slinking devil who is
invisible, but effective in his attack. The verse reads:
وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطْنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّ هُوَ السَّمِيعُ الْعَلِيُمُ
"And should a stroke from Shaitan (Satan) strikes you, seek
refuge with Allah. Surely, He is the All-Hearing, the
All-Knowing."[41:36]
The wordings of this verse are more or less the same as they occur in
Surah Al-A'raf. In other words, if an evil suggestion comes to us from the
Satan, we are required to seek refuge in Allah, because that is the only
defensive weapon against the invisible slinking, sly and cunning enemy.
[Ibn Kathir]
In sum, all three sets of verses discussed above enjoin that a human
enemy needs to be treated at first kindly, politely, patiently and
compassionately, because human nature was in the primordial state
created uncorrupted, and as such kindness, politeness, mercy and pardon
could subdue him. However, human beings who have lost their primordial
state of innocence, and are deeply sunk in the ocean of ignorance, the
passions and the vices of the lower self or base self drag man downwards
away from Allah. Some have become infidels, unbelievers and tyrants.
They have thus become frontal enemies and come out armed with
weapons of war to wage a frontal combat against the believers. The
Qur'an prescribes in other verses that such human enemies should be
repelled by force of arms. Unlike the accursed Satan, he is evil in his
primal nature, and as such kindness, compassion and pardon does not
bring a good effect on him. It is also impossible to have an armed conflict
with him. So, the only defence against such an enemy is the celestial
weapon of dhikrullah [Allah's Remembrance] and ta'awwudh [seeking
refuge with Allah], with which the entire Qur'an is replete and the
Qur'an appropriately ends with it.
Moreover, while dealing with a human enemy, a believer is never a
loser. If he overcomes the enemy and prevails upon him, his victory is
obvious. If the enemy overcomes him or even kills him, then too he will
attain high rewards, and a high degree of martyrdom in the Hereafter

934
Surah An-Nas : 114 : 1 - 6
which is far better than any worldly attainments. In other words, if a
believer is defeated by a human enemy he has not lost anything nor is he
harmed in anyway. But the case of the Satanic enemy is totally different.
It is sinful to flatter him or please him; and if someone is defeated by him,
it is to destroy his entire future in the Hereafter. This is the reason why
the best defensive weapon against him is to seek refuge in Allah. This
celestial weapon is so powerful and potent that all Satanic guile and
treacherous cunning or craft are rendered weak and ineffective.
The Guile of Satan is Feeble
On account of the reasons given above, it may not be misunderstood
that fighting the Satan is difficult. To dispel this misunderstanding, Allah
has said:
إِنَّ كَيْدَ الشَّيْطِنِ كَانَ ضَعِيفًا
... No doubt, the guile of the Satan is feeble." (4:76)
It is further clarified in Surah An-Nahl:
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِدُ بِاللهِ مِنَ الشَّيْطِنِ الرَّجِيمِ ﴿٩٨﴾ ◌ِنَّ لَيْسَ لَهُ سُلُظْنٌ عَلَى
الَّذِيْنَ امَنُوا وَعَلَى رَبِّهِمُ يَتَوَكَّلُونَ (٩٩) إِنَّمَا سُلْظُنُهُ عَلَى الَّذِيْنَ يَتَوَلَّوُنَهُ وَالَّذِيْنَ هُمُ
بِهِ مُشْرِكُونَ ﴿١٠٠﴾
"So, when you recite the Qur'an, seek the protection of Allah
against Satan, the accursed. He is such that he has no power
over those who believe in Allah and place trust in their Lord.
His power is only over those who befriend him and those who
associate partners with Him. [16:98-100]"
Please see Ma'ariful Qur'an, Vol. 5/pp 412-415 for concise commentary
and fuller details of related rulings.
Relationship between the Prologue and the Epilogue of the
Qur'an
Allah prefaced the Qur'an with Surah Al-Fatihah which began with
His Personal name. It further described His predominant attributes as
being Rabb or Maintainer of the universe; as being the All-Merciful and
Very Merciful and the Sole Judge of rights and wrongs. It defined religion
as being His worship alone and imploring Him alone for help - all else
being powerless in comparison. It further taught man to pray for true

935
Surah An-Nas : 114 : 1 - 6
guidance so that he is able to find the right path, and be established in it.
He is taught to pray to be saved from being among those who are
condemned and those who have lost the right path after having received
it. These factors serve the purpose of man's success and prosperity in this
world and in the next world, that is the Hereafter. However, in the
process of achieving this purpose man is obstructed by the accursed
Satan. He lays various traps inconspicuously utilizing people's different
weak points, their sensual and unhealthy desires which he detects and
exploits. The Satanic traps or snares need to be shattered or broken to
pieces. Seeking refuge in Allah is the only effective protection against
these evil powers. That is why the Qur'an most fittingly ends on this.
Conclusion
All Thanks are due to Allah that the tafsir of the noble Qur'an has
ended with the grace of Allah, and His kindness and help. Praise be to
Allah from the beginning to the end, outwardly and inwardly
non-manifestly and manifestly. We would not have found the way, had
Allah not guided us. May Allah shower His blessings upon the best of
creation, Muhammad 5, His chosen Messenger, the Seal and the leader
of the Prophets and Messengers Je. Upon him and the other
Messengers be His blessings and peace, upon his family and his
Companions, all of them. O 'Our Lord, accept from us! Indeed, You - and
You alone - are the All-Hearing, the All-Knowing! This work completed on
Saturday morning 21st of Sha'ban 1392 AH. Co-incidentally, this is the
day I was born. I completed 77th year of my life and turned 78 years old.
I pray to Allah and hope that the last days of my life would be the best
part of my life, doing the best deeds; and that the best days of my life
would be the day when I meet my Lord with the blessing of His clear
Book and His trustworthy Prophet
g; and that the efforts of this humble
servant would be accepted, whose soul was exhausted by ailments, grief,
distress and anxieties, and lack of strength; and that He would pardon
my errors and shortcomings if the obligations toward His noble Book were
not fulfilled; and that the Muslims would benefit by it for aeons of time;
and that He makes this work a treasure-trove for the Day when there will
be no trading and no friendship, when neither wealth nor family will be
of any help. My ability and help to do things come from Him. Pure is
Allah; praise be to Him; Pure is Allah, the Great!

936
Surah An-Nas : 114 : 1 - 6
The 8th volume of Tafsir of Ma'ariful Qur'an was revised
between 3rd of Ramadan 1392 AH and Friday 10th of Shawwal
1392 AH, taking about forty days. Praise be to Allah!
Alhamdulillah, the revision of the English version is completed
on the night of 29 Ramadan 1424 A.H. corresponding to 25
November, 2003. May Allah bless this humble effort with His
approval and pleasure, and make it beneficial for the readers.
'Amin
صَدَقَ اللهُ الْعَظِيُمُ
Şadaqallah-ul-'Azim
وَصَلَّى اللهُ عَلَى النَّبِّيْنَ، مُحَمَّدٍ وَعَلى آلِهِ وَصَحْبِهِ وَسَلَّمُ
Wa sallallahu 'ala nabiyyina Muhammadin wa 'ala 'Ālihi wa
şahbihi wa sallam.
Alhamdulillahilladhil-ladhi Ibni'matihi tatimmuşsalihāt
The translation of the text of the Holy Qur'an completed on 16
Rabi'ul-Awwal 1424 A.H. corresponding to 19 May 2003 at
Karachi on 11:25 forenoon
Muhammad Taqi Usmani, May Allah forgive him, and accept
this humble effort in the service of the Holy Qur'an, His eternal
book of guidance. May Allah give us tawfiq to recite it,
understand
Alhamdulillah
The Commentary on
Surah An-Nas
Ends here

939
Index
A
(Al) Adab-ul-Mufrad 117
'A'ishah, 'Umm-ul-Mu'minin 38, 160,
205, 209, 282, 289, 310, 347, 357, 390,
392, 397, 419, 426, 432, 518, 519, 521,
528, 551, 552, 553, 604, 605, 614, 615,
617, 620, 630, 743, 789, 831, 846, 857,
883, 898, 907, 910, 919, 921
'Abbad b. Bishr 68, 73, 465
'Abbas b. 'Abdul-Muttalib 38, 705, 906
'Abd b. Humaid 243, 905
'Abd Yalil b. 'Amr 599
'Abdullah b. 'Abbas (4%) 31, 55, 91,
118, 134, 144, 152, 160, 165, 167, 174,
185, 186, 192, 193, 203, 209, 217, 219,
222, 235, 238, 270, 281, 285, 287, 299,
301, 305, 319, 323, 324, 332, 349, 356,
369, 397, 407, 425, 426, 430, 431, 443,
476, 483, 485, 497, 505, 508, 521, 532,
534, 549, 551, 554, 555, 556, 577, 580,
589, 590, 598, 615, 617, 618, 626, 628,
637, 640, 641, 652, 655, 659, 682, 687,
709, 715, 727, 728, 752, 753, 762, 780,
781, 783, 790, 794, 802, 806, 844, 846,
855, 859, 866, 867, 887, 893, 896, 899,
904, 906, 909, 910, 911, 912, 914, 923
‘Abdullah b. 'Abdullah b. 'Ubayy
363,467
'Abdullah b. 'Adiyy 793
‘Abdullah b. 'Amr 395
'Abdullah b. 'Umar age 33, 38, 144, 229,
238, 251, 300, 357, 390, 391, 397, 492,
494, 497, 537, 550, 568, 687, 688, 691,
729, 760, 762, 866, 891, 905
'Abdullah b. 'Ubayy 363, 368, 400, 464,
465, 466, 467, 468, 471, 472, 473
'Abdullah b. Ahmad b. Hanbal 52
‘Abdullah b. Khubaib 921
'Abdullah b. Mas'ud 4% 64, 132, 165,
200, 203, 204, 205, 209, 210, 211, 235,
238, 239, 240, 279, 280, 286, 318, 324,
329, 339, 339, 341, 383, 497, 559, 577,
601, 647, 655, 674, 727, 733, 762, 769,
857, 858,914
‘Abdullah b. Mubarak 135, 391
'Abdullah b. Mughaffal 111
‘Abdullah b. Nabtal 363
'Abdullah b. Salam 436, 731
'Abdullah b. Suhail 77
‘Abdullah b. Tamir 753, 754
'Abdullah b. 'Umm Maktum 705, 706,
707
'Abdullah b. Zubair 617, 762, 780
'Abd-ul-Malik b. Marwan 38
‘Abdul-Muttalib 814, 880, 908
'Abdulqadir Dehlawi 323
'Abdurrahman b. 'Auf 38, 77
‘Abdurrahman b. Abi, Bakrah 223
'Abdurrahman b. Zaid 175
‘Abdurrazzaq, muhaddith 300
'Ad 153, 181, 184, 225, 233, 247, 248, 565,
677, 779, 782
Story of ... 246
... were of strongest stature 783
'Adam 89 143, 159, 210, 256, 261, 281,
283, 290, 336, 454, 479, 592, 794, 759,
825, 836, 839, 898, 924
'Addas 600, 601
'Adnan 879

940
Index
'Ali b. Abi Talib 42 37, 73, 77, 106, 111,
130, 173, 186, 192, 197, 301, 329, 359,
360, 413, 492, 507, 526, 551, 646, 686,
760, 780, 812, 836, 891, 899
'Alqamah 160
'Amr b. 'Aş 424, 813
‘Amr b. 'Umayyah Damuri 368, 369
'Amr b. Haushab 397
'Amr b. Hazm 300
'Amr b. Maimun 324
'Amr b. Shurabil 132
'Aqiq, the valley 467
'Arsh, see Throne
'Aş b. Wa'il 892, 896, 897, 899
'Ața' b. Abi Rabah 33, 222, 299, 378,
486, 582, 859, 896, 910, 914
'Ața' b. Sa'ib 912
'Ața', Al-Khurasani 117
'Auf b. Malik 486, 505, 506, 507
'Azl, see coitus interruptus
'Abuz-Zubair 781
'Adhan 456
'Alusi 122, 430
'Anas b. Malik 4 33, 45, 73, 141, 166,
174, 183, 203, 219, 238, 239, 289, 299,
390, 394, 395, 542, 552, 828, 847, 855,
857, 859, 866, 893, 929, 930
'Asiyah bint Muzaķim 527, 784
A'mash, Sulaiman 135, 323
A'raf 322
'Arafah, Day of: 780
‘Arafat 780
Ababil 883
Aban b. Said 71
Abortion, Ruling about; 717
Abrahah 878, 879, 881, 882
Abrogation 33, 34, 360, 615, 625, 627, 632,
689,
Concept of ... 628
Abu 'Amr 836
Abu 'Ubaidah b. Jarrah 76, 77, 422,
423
Abu 'Ubaidah, the linguistic 188
Abu 'Ubayd 35
Abu 'Urwah Zubairī 108
Abu 'Umamah 227, 228, 318
Abu Bakr
67, 76, 77, 80, 90, 91, 93,
101, 106, 111, 114, 115, 135, 157, 160,
161, 363, 364, 419, 456, 642, 790, 809,
810,906
Abu Bakr Wasiți 860
Abu Bakrah 285
Abu Dawud Sijistani 66, 123, 251, 305,
468, 573, 615, 630, 842, 893, 898, 915, 921
Abu Dharr Ghifari 205, 208, 228, 507,
624, 685, 770, 771 847
Abu Dujanah 388
Abu Hanifah, Imam 34, 35, 58, 62, 231,
300, 375, 385, 427, 457, 493, 494, 501,
510, 513, 657, 668, 748, 826, 915
Abu Hatim Busti 549
Abu Hayyan 50, 206, 284, 689
Abu Hurairah 41, 45, 51, 61, 133, 138,
152, 165, 168, 193, 197, 205, 208, 222,
250, 283, 324, 330, 389, 390, 449, 476,

941
Index
482, 532, 578, 605, 687, 732, 748, 790,
802, 829, 835, 842, 846, 856, 907, 915
Abu Ja'far Mansur 791, 825, 826
Abu Jabirah 134
Abu Jahl 642, 643, 645, 705, 838, 840, 841,
842
Abu Lahab 812, 908, 909, 911, 912, 913
Abu Lubabah 400
Abu Malik 459
Abu Marthad 413
Abu Musa Ash'arī 492, 528, 762, 828
Abu Nu'aim 507, 747
Abu Qilabah 845
Abu Quhafah 363, 810
Abu Rafi' 748
Abu Righal 880
Abu Ruwaq 144
Abu Said Al-Khudri 141, 165, 179, 578,
853
Abu Şaliņ 781, 899
Abu Sufyan 79, 144, 370, 425, 644, 911
Abu Talhah 160
Abu Țalib 599, 814
Abu Thawr 845
Abu Waqid Laithi 150
Abu Ya'la, Qadi 122
Abu Ya'la, muhaddith 929
Abu Yusuf, Imam 497
Abud-Darda' 114, 553
Abud-Duņa 845
Abul-'Aliyah 174, 242
Abul-Ahwas 197
Abyssinia, See Ethiopia
Adhra'at 400
Adultery 141
Ahl-ul-Hadith 502
Ahmad b. Hanbal, Imam 34, 52, 66,
160, 193, 223, 251, 281, 283, 314, 319,
353, 395, 626, 845
Ahnaf b. Qais 158, 174
Ahzab, the battle of; 471
'Ajurri 770
Akbar 'Ali, Maulana 440
Akbar Allahabadi 708
America 36
Angels 42, 49, 155, 158, 161, 162, 181, 191,
199, 298, 322, 523, 549, 550, 568, 575,
577, 597, 605, 608, 614, 647, 686, 691,
693, 695, 696, 733, 735, 789, 844, 846
Anşar (Supporters) 104, 384, 386, 388,
389, 392, 393, 394, 396, 397, 454, 463,
469, 930
Apostasy 56, 125
Aqra' b. Habis 114
Arbat 878
Aşhab-ul-Jannah
The story of ... 555, 556, 557, 558, 559
Aşma'ī 50
Asma' bint Abi Bakr 418, 419, 883
Aswad b. 'Abdul-Muttalib 899
Attributes of Allah 406, 407, 408, 480,
533, 547, 929
Aus b. Şamit 345, 347

942
Index
B
(Al) Bahr-ul-Muhit 50, 905
(Al) Bait-ul-Ma'mur 190, 191
(the) British 36
Backbiting, rules of; 139, 140, 141, 142,
874, 911
Badr
Battle of ... 32, 35, 55, 196, 353, 368, 369,
399, 400, 401, 412, 414, 471, 577, 677, 910
Baghawi, Imam 95, 107, 118, 146, 186,
319, 431, 436, 443, 467, 559, 563, 592,
614, 624, 731, 816
Bahadur Shah Zafar 134
Bahrain 389
Bahz b. Hakim 286
Bai‘ah
... of women 421, 431, 432
... of men 432
Baihaqi, Imam 70, 117, 240, 241, 286,
287, 289, 507, 624, 645, 716, 731, 735, 892
Baitullah, see Ka'bah
Bait-ul-Maqdis 282
Balance, see Scale
Baldaḥ 66, 67, 68, 70
Banu 'Abd Munaf 909
Banu 'Abdil-Muttalib 412, 909
Banu 'Amir 371
Banu 'Asad 146
Banu Bakr 75
Banu Hanifah 91
Banu Hashim 886
Banu Hilal 219
Banu Hudhail 758
Banu Khath'am 880
Banu Khazraj 388, 465, 471
Banu Khuza'ah 75
Banu Mușțaliq 119, 120, 124, 125, 462,
463, 468
Banu Nadir 55, 367, 368 374, 388, 399,
400
Banu Qainuqa' 370, 388, 399, 400
Banu Quraizah 55, 370, 378
Banu Thaqif 66, 219, 599, 601, 880
Baqir, Muhammad, Imam 174, 299
Bara' b. 'Azib 64, 75, 274, 324, 696, 730,
733, 734
Barzakh 327, 404, 593, 695, 696
Battle
... of Camel 128
... of Șiffin 128
Bayan-ul-Qur'an 116, 139, 141, 274,
283, 298, 449, 900, 901, 906
Bazzar 111, 687, 729
Beautiful names of Allah 408, 763
Bedoins 65, 86, 87, 90, 118, 145, 146, 777
Beggar 815
Believers
... are brothers 126
Battle between ... 128
Rewards for ... 286, 287, 316, 317
Betting 382
Bi'r Ma'unah 371
Bible 108
Bid'ah 47, 340, 406, 501, 520, 623
Bilal b. Harith Muzani 160
Bilal b. Rabah 48% 68, 143, 144, 227