demo 3

Ala-Maududi

(114:1) Say: “I seek refuge with the Lord of mankind;

There is no tafsir available for this verse.

1. Say: “I seek refuge with the Lord of Al-Falaq,” 2. “From the evil of what He has created,” 3. “And from the evil of the Ghasiq when Waqab,” 4. “And from the evil of the blowers in knots,” 5. “And from the evil of the envier when he envies.”

Ibn Abi Hatim recorded that Jabir said, “Al-Falaq is the morning.” Al-`Awfi reported from Ibn `Abbas, “Al-Falaq is the morning.” The same has been reported from Mujahid, Sa`id bin Jubayr, `Abdullah bin Muhammad bin `Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd. Malik also reported a similar statement from Zayd bin Aslam. Al-Qurazi, Ibn Zayd and Ibn Jarir all said, “This is like Allah’s saying,

(He is the Cleaver of the daybreak.).” (6:96) Allah said,

(From the evil of what He has created,) This means from the evil of all created things. Thabit Al-Bunani and Al-Hasan Al-Basri both said, “Hell, Iblis and his progeny, from among that which He (Allah) created.”

(And from the evil of the Ghasiq when Waqab,) Mujahid said, “Ghasiq is the night, and `when it Waqab’ refers to the setting of the sun.” Al-Bukhari mentioned this from him. Ibn Abi Najih also reported a similar narration from him (Mujahid).

The same was said by Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah. They said, “Verily, it is the night when it advances with its darkness.” Az-Zuhri said,

(And from the evil of the Ghasiq when Waqab,) “This means the sun when it sets.” Abu Al-Muhazzim reported that Abu Hurayrah said,

(And from the evil of the Ghasiq when Waqab, ) “This means the star.” Ibn Zayd said, “The Arabs used to say, `Al-Ghasiq is the declination (of the position) of the heavenly body known as Pleiades. The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose.”’

Ibn Jarir said, “Others have said that it is the moon.”

The support for the people who hold this position (that it means the moon) is a narration that Imam Ahmad recorded from Al-Harith bin Abi Salamah. He said that `A’ishah said, “The Messenger of Allah took me by my hand and showed me the moon when it rose, and he said,

(Seek refuge with Allah from the evil of this Ghasiq when it becomes dark.)” At-Tirmidhi and An-Nasa’i both recorded this Hadith in their Books of Tafsir in their Sunans. Allah said,

(And from the evil of the blowers in knots,) Mujahid, `Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said, “This means the witches.” Mujahid said, “When they perform their spells and blow into the knots.”

In another Hadith it has been reported that Jibril came to the Prophet and said, “Are you suffering from any ailment, O Muhammad” The Prophet replied,

(Yes.) So Jibril said, “In the Name of Allah, I recite prayer (Ruqyah) over you, from every illness that harms you, from the evil of every envious person and evil eye. May Allah cure you.”

In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A’ishah said, “The Messenger of Allah was bewitched until he thought that he had relations with his wives, but he had not had relations with them.” Sufyan said, “This is the worst form of magic when it reaches this stage.” So the Prophet said,

(O `A’ishah! Do you know that Allah has answered me concerning that which I asked Him Two men came to me and one of them sat by my head while the other sat by my feet. The one who was sitting by my head said to the other one, `What is wrong with this man’ The other replied, `He is bewitched.’ The first one said, `Who bewitched him’ The other replied, `Labid bin A`sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.’ The first one asked, `With what (did he bewitch him)’ The other replied, `With a comb and hair from the comb.’ The first one asked, `Where (is the comb)’ The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.’) `A’ishah said, “So he went to the well to remove it (the comb with the hair). Then he said,

(This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.) So he removed it (of the well). Then I (`A’ishah) said, `Will you not make this public’ He replied,

(Allah has cured me and I hate to spread (the news of) wickedness to any of the people.)”

The tafsir of Surah Falaq verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Fakaq ayat 1 which provides the complete commentary from verse 1 through 5.

The tafsir of Surah Falaq verse 3 by Ibn Kathir is unavailable here.
Please refer Surah Fakaq ayat 1 which provides the complete commentary from verse 1 through 5.

The tafsir of Surah Falaq verse 4 by Ibn Kathir is unavailable here.
Please refer to Surah Fakaq ayat 1 which provides the complete commentary from verse 1 through 5.

The tafsir of Surah Falaq verse 5 by Ibn Kathir is unavailable here.
Please see Surah Fakaq ayat 1 which provides the complete commentary from verse 1 through 5.

SURAH 114

1. Say: “I seek refuge with the Lord of An-Nas,” 2. “The King of An-Nas,” 3. “The God of An-Nas,” 4. “From the evil of the whisperer who withdraws.” 5. “Who whispers in the breasts of An-Nas.” 6. “Of Jinn and An-Nas.

These are three attributes from the attributes of the Lord, the Mighty and Majestic. They are lordship, sovereignty and divinity. Thus, He is the Lord of everything, the King of everything and the God of everything. All things are created by Him, owned by Him, and subservient to Him. Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws. This (the whisperer) is the devil that is assigned to man. For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him. This devil will go to any lengths to confuse and confound him. The only person who is safe is He Whom Allah protects.

It is confirmed in the Sahih that he (the Prophet ) said,

(There is not a single one of you except that his companion (a devil) has been assigned to him.) They (the Companions) said, “What about you, O Messenger of Allah” He replied,

(Yes. However, Allah has helped me against him and he has accepted Islam. Thus, he only commands me to do good.) It is also confirmed in the Two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophet while he was performing I`tikaf, that he went out with her during the night to walk her back to her house. So, two men from the Ansar met him (on the way). When they saw the Prophet , they began walking swiftly. So, the Messenger of Allah said,

(Slow down! This is Safiyyah bint Huyay!) They said, “Glory be to Allah, O Messenger of Allah!” He said,

(Verily, Shaytan runs in the Son of Adam like the running of the blood. And verily, I feared that he might cast something into your hearts — or he said — evil.) Sa`id bin Jubayr reported that Ibn `Abbas said concerning Allah’s statement,

(The whisperer (Al-Waswas) who withdraws.) “The devil who is squatting (perched) upon the heart of the Son of Adam. So when he becomes absentminded and heedless he whispers. Then, when he remembers Allah he withdraws.” Mujahid and Qatadah also said this.

Al-Mu`tamir bin Sulayman reported that his father said, “It has been mentioned to me that Shaytan is Al-Waswas. He blows into the heart of the Son of Adam when he is sad and when he is happy. But when he (man) remembers Allah, Shaytan withdraws.” Al-`Awfi reported from Ibn `Abbas;

(The whisperer.) “He is Shaytan. He whispers and then when he is obeyed, he withdraws.” As for Allah’s saying;

(Who whispers in the breasts of An-Nas.) Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns

There are two views concerning this. This is because they (the Jinns) are also included in the usage of the word An-Nas (the people) in most cases.

Ibn Jarir said, “The phrase Rijalun min Al-Jinn (Men from the Jinns) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also.” Then Allah says,

(Of Jinn and An-Nas.) Is this explanatory of Allah’s statement,

(Who whispers in the breasts of An-Nas.) Then, Allah explains this by saying,

(Of Jinn and An-Nas.) This is supportive of the second view. It has also been said that Allah’s saying,

(Of Jinn and An-Nas) is an explanation of who is it that whispers into the breasts of mankind from the devils of mankind and Jinns. This is similar to Allah’s saying,

o(And so We have appointed for every Prophet enemies — Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion.) (6:112) Imam Ahmad recorded that Ibn `Abbas said, “A man came to the Prophet and said, `O Messenger of Allah! Sometimes I say things to myself that I would rather fall from the sky than say (aloud openly). ‘ The Prophet said,

(Allah is Most Great! Allah is Most Great! All praise is due to Allah Who sent his (Shaytan’s) plot back as only a whisper.)” Abu Dawud and An-Nasa’i also recorded this Hadith.

The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.

The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.

The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.

The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.

The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.