109
বিসমিল্লাহির রাহমানির রাহীম।
১. ক্বুল ইয়া আইয়্যুহাল Say, "O you কা-ফিরূন disbelievers।
২. লা আ'বুদু I do not worship মা তা'বুদূন what you worship।
৩. ওয়া লা আনতুম ' Nor are you আ-বিদূনা a worshipper মা আ'বুদ of what I worship
৪. ওয়া লা আনা ' Nor will I be আ-বিদুম a worshipper মা 'আবাততুম of what you have worshipped।
৫. ওয়া লা আনতুম Nor are you 'আ-বিদূনা worshippers মা আ'বুদ of what I worship।
৬. লাকুম দীনুকুম For you is your religion ওয়া লিয়া দীন and for me is my religion।
Verse 109:1 – The Proclamation
109:1a:
قُلْ يَا أَيُّهَا
Say, "O you (qul yaa ayyuhaa, ক্বুল ইয়া আইয়্যুহা; q-w-l / ক-ও-ল – to say // qul // Cognate: Hebrew: qōl "voice"; y-a / য়-আ – O // yā // Cognate: Hebrew: yāh "O"; a-y-y / আ-য়-য় – which, any // ayyu // Cognate: Akkadian: ayyu "which")
109:1b:
الْكَافِرُونَ
the disbelievers (al-kaafiroona, আল-কাফিরূন; k-f-r / ক-ফ-র – to cover, conceal, disbelieve // kāfirūn // Cognate: Syriac: kpar "to deny")
Linguistic Gloss:
Say! O-you who-are [qul: imperative from q-w-l "speak"; ayyu: relative particle], the-concealers [kāfirūn: active participle of k-f-r "cover (gratitude)"→"disbelieve"; cf. Syriac kpar "deny"].
Tafsīr 109:1: Declaration to Disbelievers.
Classical exegetes (Ṭabarī, Ibn Kathīr) concur this verse is a direct command (qul) to the Prophet ﷺ to address the Quraysh polytheists, identifying them by their persistent state of kufr (disbelief). This connects to 39:64, questioning worship of others, and 2:256, clarifying no compulsion. The Prophet ﷺ called this surah a "disavowal of shirk" (Abū Dāwūd, Tirmidhī). Revealed in Mecca when the Quraysh proposed a compromise (worshipping each other's god for a year), this verse serves as the definitive refusal. It parallels the stark monotheistic declarations in Exodus 20:3, "You shall have no other gods before me," and Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is one."
Verse 109:2 – Negation of Worship
109:2a:
لَا أَعْبُدُ
I do not worship (laa a'budu, লা আ’বুদু; l-a / ল-আ – no, not // lā // Cognate: Hebrew: lō' "not"; ʿ-b-d / আ-ব-দ – to serve, worship // a'budu // Cognate: Hebrew: ʿāḇaḏ "to work, serve")
109:2b:
مَا تَعْبُدُونَ
what you worship (maa ta'budoona, মা তা’বুদূন; m-a / ম-আ – what, that which // mā // Cognate: Ugaritic: mh "what"; ʿ-b-d / আ-ব-দ – to serve, worship // ta'budūn // Cognate: Hebrew: ʿāḇaḏ "to work, serve")
Linguistic Gloss:
Not I-serve [lā a'budu: present tense negation, emphasizing current and continuous rejection; 'abada "serve/submit"; cf. Hebrew 'āḇaḏ], that-which you-all-serve [mā ta'budūn: 'mā' as object, 'ta'budūn' plural present tense].
Tafsīr 109:2: Rejection of False Deities.
Ibn Kathīr notes this is a negation of act: the Prophet ﷺ denies performing the actions of worship (lā a'budu) that the polytheists perform. It's a complete disassociation from their rituals. This contrasts the act with the state of being a worshipper in v. 4. It relates to 6:56 ("I am forbidden to worship those you call upon") and 10:104 ("...I do not worship those you worship besides Allah"). Revealed to sever any hope of compromise, this declaration is absolute. It mirrors the First Commandment (Exodus 20:4-5), "You shall not make for yourself an idol... You shall not bow down to them or serve them."
Verse 109:3 – Reciprocal Negation
109:3a:
وَلَا أَنتُمْ
Nor are you (wa laa antum, ওয়া লা আন্তুম; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-a / ল-আ – no, not // lā // Cognate: Hebrew: lō' "not"; a-n-t / আ-ন-ত – you // antum // Cognate: Aramaic: 'attūn "you")
109:3b:
عَابِدُونَ
worshippers ('aabidoona, আবিদূনা; ʿ-b-d / আ-ব-দ – to serve, worship // 'ābidūn // Cognate: Hebrew: ʿōḇēḏ "one who serves")
109:3c:
مَا أَعْبُدُ
of what I worship (maa a'budu, মা আ’বুদু; m-a / ম-আ – what, that which // mā // Cognate: Ugaritic: mh "what"; ʿ-b-d / আ-ব-দ – to serve, worship // a'budu // Cognate: Hebrew: ʿāḇaḏ "to work, serve")
Linguistic Gloss:
And-not you-all [wa-lā antum: 'wa' conjunctive, 'antum' plural pronoun], (are) servers-of ['ābidūn: active participle, implying a state or habit, not just an act], that-which I-serve [mā a'budu: 'mā' here refers to the One worshipped, Allah].
Tafsīr 109:3: Rejection of True Deity.
Al-Qurṭubī explains this verse shifts from the act (v. 2) to the worshipper ('ābidūn). It states that the disbelievers are not, by their nature and current state, worshippers of the One whom the Prophet ﷺ worships (Allah). Their polytheism corrupts any claimed worship. This relates to 4:116 (Allah not forgiving shirk) and 39:3 (pure religion is for Allah alone). This highlights the fundamental incompatibility of shirk (polytheism) and Tawḥīd (monotheism). It parallels 1 Kings 18:21 (Elijah's challenge): "How long will you go limping between two different opinions? If the LORD is God, follow him; but if Baal, then follow him."
Verse 109:4 – Reiteration of Rejection
109:4a:
وَلَا أَنَا
Nor will I be (wa laa ana, ওয়া লা আনা; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-a / ল-আ – no, not // lā // Cognate: Hebrew: lō' "not"; a-n-a / আ-ন-আ – I // ana // Cognate: Hebrew: 'ănī "I")
109:4b:
عَابِدٌ
a worshipper ('aabidun, আবিদুন্; ʿ-b-d / আ-ব-দ – to serve, worship // 'ābid // Cognate: Hebrew: ʿōḇēḏ "one who serves")
109:4c:
مَّا عَبَدتُّمْ
of what you have worshipped (maa 'abattum, মা আবাদ্ভুম; m-a / ম-আ – what, that which // mā // Cognate: Ugaritic: mh "what"; ʿ-b-d / আ-ব-দ – to serve, worship // 'abadtum // Cognate: Hebrew: ʿāḇaḏtem "you served")
Linguistic Gloss:
And-not I [wa-lā ana: 'ana' singular pronoun], (am) a-server-of ['ābidun: active participle, singular, emphasizing state/nature], that-which you-all-served ['abadtum: past tense verb, referring to their established, ancestral idolatry].
Tafsīr 109:4: Future and Habitual Disavowal.
This verse strongly reinforces verse 2. Where v. 2 used a present-tense verb (lā a'budu, "I do not worship"), this verse uses a participle (lā... 'ābidun, "I am not a worshipper of"). Scholars like Zamakhsharī state the participle implies habit, nature, and future intent: "I am not that kind of person, nor will I ever be." This connects to 10:106 ("Do not call upon other than Allah") and 29:17 ("You only worship idols..."). This repetition emphasizes the absolute and final nature of the refusal. This echoes Daniel 3:18, where Shadrach, Meshach, and Abednego tell the king, "...we will not serve your gods or worship the golden image..."
Verse 109:5 – Reciprocal Reiteration
109:5a:
وَلَا أَنتُمْ
Nor are you (wa laa antum, ওয়া লা আন্তুম; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-a / ল-আ – no, not // lā // Cognate: Hebrew: lō' "not"; a-n-t / আ-ন-ত – you // antum // Cognate: Aramaic: 'attūn "you")
109:5b:
عَابِدُونَ
worshippers ('aabidoona, আবিদূনা; ʿ-b-d / আ-ব-দ – to serve, worship // 'ābidūn // Cognate: Hebrew: ʿōḇēḏ "one who serves")
109:5c:
مَا أَعْبُدُ
of what I worship (maa a'budu, মা আ’বুদু; m-a / ম-আ – what, that which // mā // Cognate: Ugaritic: mh "what"; ʿ-b-d / আ-ব-দ – to serve, worship // a'budu // Cognate: Hebrew: ʿāḇaḏ "to work, serve")
Linguistic Gloss:
And-not you-all [wa-lā antum], (are) servers-of ['ābidūn: active participle, state/habit], that-which I-serve [mā a'budu: the One True God].
Tafsīr 109:5: Persistent State of Disbelief.
This identical repetition of verse 3 is for maximum emphasis, finality, and to eliminate ambiguity. It confirms their persistent state of disbelief ('ābidūn) regarding the One God (mā a'budu). It signifies that as long as they cling to their polytheism, they are by definition not worshippers of Allah. This links to 39:65 ("If you associate partners... your work will be nullified") and 5:72 ("Whoever associates partners with Allah... Allah has forbidden him Paradise"). This rhetorical device highlights the unbridgeable gap between Tawḥīd and shirk. It parallels the repeated prophetic warnings against idolatry, such as in Jeremiah 7:18, "provoking me to anger with the work of their hands."
Verse 109:6 – The Final Separation
109:6a:
لَكُمْ دِينُكُمْ
For you is your religion (lakum deenukum, লাকুম দীনুকুম; l-k-m / ল-ক-ম – for you // lakum // Cognate: Hebrew: lāḵem "to/for you"; d-y-n / দ-য়-ন – judgment, religion // dīn // Cognate: Aramaic: dīnā "judgment")
109:6b:
وَلِيَ دِينِ
and for me is my religion (wa liya deeni, ওয়া লিয়া দীন; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-ī / ল-ঈ – for me // liya // Cognate: Hebrew: lī "to/for me"; d-y-n / দ-য়-ন – judgment, religion // dīn // Cognate: Aramaic: dīnā "judgment")
Linguistic Gloss:
To-you your-judgment/way [lakum dīnukum: 'dīn' from d-y-n "recompense/judgment"→"religion/way of life"; cf. Aramaic dīnā "judgment"], and-to-me my-judgment/way [wa-liya dīni: 'dīni' possessive form].
Tafsīr 109:6: Mutual Disassociation.
This final verse is a conclusive statement of separation, not tolerance of polytheism. Ṭabarī and Ibn Kathīr clarify it means: "You have your path of shirk, and I have my path of Tawḥīd. We are separate." It is a disavowal (barā'ah) of their beliefs and practices. This connects to 10:41 ("...For me are my deeds, and for you your deeds..."), establishing accountability. This verse, revealed in Mecca, establishes ideological separation, not an abrogation of 2:256 ("No compulsion in religion"). It echoes Joshua 24:15, "choose this day whom you will serve... but as for me and my house, we will serve the LORD."
112
বিসমিল্লাহির রাহমানির রাহীম।
১. ক্বুল হুওয়াল্লা-হু আহাদ।
২. আল্লাহুস স্বমাদ।
৩. লাম ইয়ালিদ ওয়া লাম ইঊলাদ।
৪. ওয়া লাম ইয়াকুল লাহূ কুফুওয়ান আহাদ।
Verse 112:1 – The Declaration of Oneness
112:1a:
قُلْ هُوَ
Say, "He is (qul huwa, ক্বুল হুওয়া; q-w-l / ক-ও-ল – to say // qul // Cognate: Hebrew: qōl "voice"; h-w / হ-ও – he, it // huwa // Cognate: Hebrew: hū' "he")
112:1b:
اللَّهُ أَحَدٌ
Allah, [the] One (Allaahu Ahadun, আল্লাহু আহাদ; a-l-h / আ-ল-হ – god, deity // Allāh // Cognate: Aramaic: 'Alāhā "God"; a-ḥ-d / আ-হ-দ – to be one // Aḥad // Cognate: Hebrew: 'eḥāḏ "one")
Linguistic Gloss:
Say! He [qul: imperative; huwa: pronoun of immense status], Allah, (is) Absolute-One [Allāh: the proper name; Aḥad: 'one' used uniquely for God, implying indivisible, incomparable, sole unity; cf. Hebrew 'eḥāḏ "one"].
Tafsīr 112:1: The Essence of Tawḥīd.
Qul Huwa Allāhu Aḥad is the foundational statement of Islamic monotheism (Tawḥīd). Aḥad (Absolute One) is more profound than wāḥid (numerical one); it denotes uniqueness, indivisibility, and incomparability (Ibn Kathīr). This connects to 2:163 ("Your god is one God") and 39:4 ("...He is Allah, the One..."). The Prophet ﷺ said this Surah is "equivalent to one-third of the Qur'ān" (Bukhārī, Muslim) because it encapsulates this core doctrine. Revealed in Mecca in response to polytheists asking, "Describe your Lord to us," this verse defines Allah's essence. It is the direct parallel and clarification of the Shema: Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is One ('eḥāḏ)."
Verse 112:2 – The Eternal Self-Sufficient
112:2a:
اللَّهُ
Allah (Allaahu, আল্লাহু; a-l-h / আ-ল-হ – god, deity // Allāh // Cognate: Aramaic: 'Alāhā "God")
112:2b:
الصَّمَدُ
the Eternal Refuge (as-Samadu, আস্-সমাদ; s-m-d / স-ম-দ – to be solid, eternal, sought // aṣ-Ṣamad // Cognate: Syriac: ṣmad "to bind, hold fast")
Linguistic Gloss:
Allah [repetition for emphasis], the-Solid/Sought-One [aṣ-Ṣamad: from ṣ-m-d "solid, not hollow"; "the one to whom all turn in need while He needs none"; cf. Syriac ṣmad "to bind"].
Tafsīr 112:2: The Self-Sufficient Master.
Aṣ-Ṣamad is a rich term. Classical exegetes (Ṭabarī, Qurṭubī) define it as: "The One who is solid, not hollow," "The Lord upon Whom all creation depends for its needs, while He is in need of no one," and "The Eternal, who does not perish." It signifies ultimate self-sufficiency. This connects to 35:15 ("...Allah is the Free of need") and 6:14 ("...He feeds and is not fed"). The Prophet ﷺ defined aṣ-Ṣamad as the Master upon whom all depend (Tirmidhī). This verse refutes any concept of God having needs or dependencies. It echoes concepts of God's aseity (self-existence) found in Exodus 3:14 ("I AM THAT I AM").
Verse 112:3 – Negation of Progeny
112:3a:
لَمْ يَلِدْ
He did not beget (lam yalid, লাম ইয়ালিদ্; l-m / ল-ম – not (past neg.) // lam // Cognate: [Cognate: none]; w-l-d / ও-ল-দ – to bear, beget // yalid // Cognate: Hebrew: yālaḏ "to beget")
112:3b:
وَلَمْ يُولَدْ
nor was He begotten (wa lam yoolad, ওয়া লাম ইয়ুলাদ্; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-m / ল-ম – not (past neg.) // lam // Cognate: [Cognate: none]; w-l-d / ও-ল-দ – to bear, beget // yūlad (passive) // Cognate: Hebrew: yullaḏ "was born")
Linguistic Gloss:
Not He-begot [lam yalid: 'lam' negates the past jussive; from w-l-d "bear/beget"; cf. Hebrew yālaḏ], and-not He-was-begotten [wa-lam yūlad: passive voice, refuting any origin].
Tafsīr 112:3: Refutation of Divine Sonship.
This verse is a direct polemic against all forms of divine attribution of family. Ibn Kathīr states it explicitly refutes the polytheists (who called angels "daughters of God"), the Jews (who allegedly called 'Uzayr "son of God"), and the Christians (who call Jesus "son of God"). It affirms God's absolute transcendence above biological processes. This links to 19:35 ("It is not befitting for Allah to take a son") and 6:101 ("...How could He have a son when He has no consort?"). The Prophet ﷺ reiterated, "Allah said... the son of Adam... insults Me by saying I have a son..." (Bukhārī). This establishes a core theological difference with trinitarian Christianity.
Verse 112:4 – Declaration of Incomparability
112:4a:
وَلَمْ يَكُن
And there is not (wa lam yakun, ওয়া লাম ইয়াকুন্; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; l-m / ল-ম – not (past neg.) // lam // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be, exist // yakun // Cognate: Hebrew: kūn "to be established")
112:4b:
لَّهُ كُfُوًا
unto Him any equivalent (lahu kufuwan, লাহু কুফুওয়ান; l-h / ল-হ – to/for Him // lahu // Cognate: Hebrew: lō "to/for him"; k-f-ʾ / ক-ফ-আ – to be equal, alike // kufuwan // Cognate: Syriac: kāp "like, as")
112:4c:
أَحَدٌ
[any] one (ahadun, আহাদ; a-ḥ-d / আ-হ-দ – to be one // aḥad // Cognate: Hebrew: 'eḥāḏ "one")
Linguistic Gloss:
And-not there-was [wa-lam yakun: 'yakun' from k-w-n "to be"; cf. Hebrew kūn], to-Him, an-equal [lahu kufuwan: 'kufu'' means a match, peer, or equivalent; cf. Syriac kāp "like"], (any) one [aḥad: 'any single one' at all].
Tafsīr 112:4: Absolute Uniqueness.
This concludes by affirming God's total incomparability. Kufuwan means an equal, peer, or match. The verse denies that any single one (aḥad) exists who is equivalent to Him. Ṭabarī explains this negates any partner, consort, or rival. This is the logical conclusion of vv. 1-3. It connects to 42:11 ("There is nothing whatever like unto Him") and 19:65 ("...Do you know of any 'samiyy' (one equal in name/attribute) to Him?"). This verse is the ultimate Islamic statement of via negativa (apophatic theology)—defining God by what He is not (begotten, begetting, or having any equal). It parallels Isaiah 40:25, "To whom then will you compare me, that I should be like him? says the Holy One."
113
সূরা আল-ফালাক
বিসমিল্লাহির রাহমানির রাহীম।
১. ক্বুল আ'ঊযু Say, "I seek refuge বিরাব্বিল ফালাক্ব in the Lord of the daybreak।
২. মিন শাররি From the evil মা খালাক্ব of what He has created।
৩. ওয়া মিন শাররি And from the evil গা-সিক্বিন of darkness ইযা ওয়া ক্বাব when it settles।
৪. ওয়া মিন শাররিন And from the evil নাফফা-সা-তি of the blowers ফিল 'উক্বাদ into the knots ।
৫. ওয়া মিন শাররি And from the evil হা-সিদিন of an envier ইযা হাসাদ when he envies ।
Verse 113:1 – Seeking Refuge in the Lord
113:1a:
قُلْ أَعُوذُ
Say, "I seek refuge (qul a'oodhu, ক্বুল আ’ঊযু; q-w-l / ক-ও-ল – to say // qul // Cognate: Hebrew: qōl "voice"; ʿ-w-dh / আ-ও-য – to seek refuge, flee to // a'ūdhu // Cognate: [Cognate: none])
113:1b:
بِرَبِّ الْفَلَقِ
in the Lord of the daybreak (bi-Rabbi l-falaqi, বি-রাব্বি ল্-ফালাক্ব; r-b-b / র-ব-ব – lord, master, sustainer // Rabb // Cognate: Hebrew: rab "master"; f-l-q / ফ-ল-ক – to split, cleave // falaq // Cognate: Akkadian: palāqu "to strike, fell")
Linguistic Gloss:
Say! I-flee-for-protection [qul: imperative; a'ūdhu: from 'ā-w-dh "seek asylum/refuge"], in-the-Lord/Sustainer of [bi-Rabb: 'bi' is preposition 'in/with'; Rabb "master"; cf. Hebrew rab], the-Splitting [al-falaq: from f-l-q "to split asunder," implying dawn splitting the night, or creation splitting from nothing; cf. Akkadian palāqu "to strike"].
Tafsīr 113:1: Invocation of the Lord of Dawn.
This verse commands seeking refuge (isti'ādhah) in Allah, identified as Rabb al-Falaq. Exegetes (Ṭabarī, Ibn Kathīr) state al-Falaq (The Splitter) primarily means "daybreak," as it "splits" the darkness, invoking Allah's power over it. This Surah and 114 (An-Nās) are al-Mu'awwidhatayn (The Two Refuge-Seekers). This connects to 6:96, "He is the Fāliq (Splitter) of the dawn." The Prophet ﷺ said, "No seeker of refuge has sought refuge with anything like these two" (Abū Dāwūd). Revealed after the Prophet ﷺ was afflicted by magic (siḥr), these verses were the cure (Bukhārī). This invocation parallels Psalm 5:3, "O LORD, in the morning you hear my voice..."
Verse 113:2 – From Created Evil
113:2a:
مِن شَرِّ
From the evil (min sharri, মিন শাররি; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; sh-r-r / শ-র-র – to be evil, sparkle // sharr // Cognate: Akkadian: šarru "hostile")
113:2b:
مَا خَلَقَ
of what He has created (maa khalaqa, মা খলাক্ব; m-a / ম-আ – what, that which // mā // Cognate: Ugaritic: mh "what"; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: ḥəlaq "portion, destiny")
Linguistic Gloss:
From (the) evil/harm [min sharr: 'sharr' is all that causes harm, physical or spiritual; cf. Akkadian šarru "hostile"], of-that-which He-created [mā khalaqa: 'mā' is general; 'khalaqa' from kh-l-q "to proportion"→"create"; cf. Aramaic ḥəlaq "portion"].
Tafsīr 113:2: General Evil of Creation.
This is a comprehensive request for protection from the sharr (evil, harm) inherent in all creation. Ibn Kathīr notes this includes humans, jinn, animals, and even inanimate phenomena. It acknowledges that harm can arise from creation, even though its origin is from Allah. This connects to 16:25, which speaks of bearing "their own burdens in full." The Prophet ﷺ used to seek refuge "from the evil of what He has created" (Muslim). This verse sets a general theme, which the following verses will specify. It echoes the concept in Genesis 6:5, "The LORD saw that the wickedness of man was great in the earth..."
Verse 113:3 – From Evil of Darkness
113:3a:
وَمِن شَرِّ
And from the evil (wa min sharri, ওয়া মিন শাররি; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; sh-r-r / শ-র-র – to be evil, sparkle // sharr // Cognate: Akkadian: šarru "hostile")
113:3b:
غَاسِقٍ
of darkness (ghaasiqin, গাসিক্বিন; gh-s-q / গ-স-ক – to be dark, pour // ghāsiq // Cognate: [Cognate: none])
113:3c:
إِذَا وَقَبَ
when it settles (idhaa waqaba, ইযা ওয়াক্বাব; a-dh-a / আ-য-আ – when // idhā // Cognate: [Cognate: none]; w-q-b / ও-ক-ব – to enter, settle, pierce // waqab // Cognate: [Cognate: none])
Linguistic Gloss:
And-from (the) evil/harm [wa-min sharr], of-a-darkener [ghāsiq: active participle from gh-s-q "to become dark"], when it-pierces/deepens [idhā waqab: 'waqab' means to enter, pierce, or become profoundly deep].
Tafsīr 113:3: Evil in Profound Darkness.
This verse specifies the evil of ghāsiq idhā waqab. Ṭabarī interprets ghāsiq as the night (or the moon, per a hadith in Tirmidhī) and waqab as its "settling" or "deepening." Night is specified because it is when harmful things (e.g., predators, criminals) emerge and fear is heightened. This connects to 17:78 ("...until the ghasaq (darkness) of the night"). 'Ā'ishah narrated the Prophet ﷺ pointed to the moon saying, "Seek refuge... for this is the ghāsiq idhā waqab" (Tirmidhī). This mirrors fears of "the terror of the night" (Psalm 91:5) and evil spirits active in darkness, a common theme in Abrahamic traditions.
Verse 113:4 – From Evil of Sorcery
113:4a:
وَمِن شَرِّ
And from the evil (wa min sharri, ওয়া মিন শাররি; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; sh-r-r / শ-র-র – to be evil, sparkle // sharr // Cognate: Akkadian: šarru "hostile")
113:4b:
النَّفَّاثَاتِ
of the blowers (an-naffaathaati, আন্-নাফ্ফাসাত; n-f-th / ন-ফ-স – to blow, spit lightly // naffāthāt // Cognate: Aramaic: nəphaš "to breathe")
113:4c:
فِي الْعُقَدِ
into the knots (fi l-'uqadi, ফি ল্-’উক্বাদ; f-ī / ফ-ঈ – in, within // fī // Cognate: Ugaritic: p- "in, at"; ʿ-q-d / আ-ক-দ – to tie, knot // 'uqad // Cognate: Hebrew: 'āqaḏ "to bind")
Linguistic Gloss:
And-from (the) evil/harm [wa-min sharr], of-the-ones-who-blow-intensely [an-naffāthāt: intensive plural participle, feminine form; from n-f-th "blow with spittle"; cf. Aramaic nəphaš "breathe"], into the-knots [fī-l-'uqad: 'uqad' plural of 'uqdah "knot"; from 'a-q-d "to tie"; cf. Hebrew 'āqaḏ "bind"].
Tafsīr 113:4: Evil of Malicious Magic.
This directly addresses the siḥr (magic) that was the occasion for the Surah's revelation. An-naffāthāt fī-l-'uqad ("the blowers on knots") describes a common magical practice of tying knots in a cord while blowing incantations to "bind" a victim. Ibn Kathīr details the sabab al-nuzūl (occasion of revelation) involving Labīd ibn al-A'ṣam, who used this method against the Prophet ﷺ. This connects to 2:102, which condemns magic. The Prophet ﷺ's recovery after reciting al-Mu'awwidhatayn confirms their power against siḥr (Bukhārī). This reflects a pan-cultural fear, paralleling Akkadian maqlu texts ("burning") and other ANE rituals designed to "undo" binding spells.
Verse 113:5 – From Evil of Envy
113:5a:
وَمِن شَرِّ
And from the evil (wa min sharri, ওয়া মিন শাররি; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; sh-r-r / শ-র-র – to be evil, sparkle // sharr // Cognate: Akkadian: šarru "hostile")
113:5b:
حَاسِدٍ
of an envier (haasidin, হাসিদিন; ḥ-s-d / হ-স-দ – to envy // ḥāsid // Cognate: Hebrew: ḥāsaḏ "to be pious" (semantic shift))
113:5c:
إِذَا حَسَدَ
when he envies (idhaa hasada, ইযা হাসাদা; a-dh-a / আ-য-আ – when // idhā // Cognate: [Cognate: none]; ḥ-s-d / হ-স-দ – to envy // ḥasada // Cognate: Hebrew: ḥāsaḏ (see above))
Linguistic Gloss:
And-from (the) evil/harm [wa-min sharr], of-an-envier [ḥāsid: active participle from ḥ-s-d "to envy"], when he-envies [idhā ḥasada: 'idhā' + past tense verb denotes the moment the act of envy is externalized or acted upon].
Tafsīr 113:5: Evil of Active Envy.
This concludes by seeking refuge from ḥasid (the envier) idhā ḥasada (when he envies). Qurṭubī distinguishes this malicious ḥasad (desiring the removal of a blessing from another) from permissible ghibṭah. The harm is specified "when he envies," meaning when the envy is actualized through actions or the "evil eye" ('ayn). This connects to 4:54 ("Or do they envy people for what Allah has given them...?"). The Prophet ﷺ warned, "Beware of envy, for envy consumes good deeds just as fire consumes wood" (Abū Dāwūd). This parallels the Biblical concept of the "evil eye" (Proverbs 23:6, Matthew 20:15) and the Tenth Commandment, "You shall not covet" (Exodus 20:17).
114
সূরা আন-নাস
বিসমিল্লাহির রাহমানির রাহীম।
১. ক্বুল আ'ঊযু বিরাব্বিন না-স।
২. মালিকিন না-স।
৩. ইলা-হিন না-স।
৪. মিন শাররিল ওয়াসওয়া-সিল খান্না-স।
৫. আল্লাযী ইউওয়াসዊসু ফী সুদূরিন না-স।
৬. মিনাল জিন্নাতি ওয়ান না-স।
Verse 114:1 – Seeking Refuge in the Lord of Mankind
114:1a:
قُلْ أَعُوذُ
Say, "I seek refuge (qul a'oodhu, ক্বুল আ’ঊযু; q-w-l / ক-ও-ল – to say // qul // Cognate: Hebrew: qōl "voice"; ʿ-w-dh / আ-ও-য – to seek refuge, flee to // a'ūdhu // Cognate: [Cognate: none])
114:1b:
بِرَبِّ النَّاسِ
in the Lord of mankind (bi-Rabbi n-naasi, বি-রাব্বি ন্-নাস; r-b-b / র-ব-ব – lord, master, sustainer // Rabb // Cognate: Hebrew: rab "master"; a-n-s / আ-ন-স – to be sociable, mankind // nās // Cognate: Aramaic: 'enāš "man")
Linguistic Gloss:
Say! I-flee-for-protection [qul: imperative; a'ūdhu: "I seek refuge"], in-the-Lord/Sustainer of [bi-Rabb: 'Rabb' implies Creator, Sustainer, Master], the-Mankind [an-nās: "the people"; from a-n-s "to be familiar/social"; cf. Aramaic 'enāš "man"].
Tafsīr 114:1: Invocation of the Lord.
This Surah also begins with Qul a'ūdhu (Say, "I seek refuge"), but specifies three attributes of Allah in relation to an-Nās (Mankind). The first is Rabb (Lord/Sustainer). Ibn Kathīr notes this establishes Allah as their Creator and Provider, who nurtures and governs all human affairs. This connects to 1:2 ("Lord of the worlds") and 4:1 ("...your Lord who created you..."). This Surah focuses specifically on the internal threat of waswās (whispering), whereas Surah 113 focused on external threats. This invocation of God as "Lord of mankind" parallels titles like "Lord of hosts" (1 Samuel 1:3) or "God of all flesh" (Jeremiah 32:27).
Verse 114:2 – The King of Mankind
114:2a:
مَلِكِ النَّاسِ
The King of mankind (Maliki n-naasi, মালিকি ন্-নাস; m-l-k / ম-ল-ক – to possess, rule, king // Malik // Cognate: Hebrew: meleḵ "king"; a-n-s / আ-ন-স – to be sociable, mankind // nās // Cognate: Aramaic: 'enāš "man")
Linguistic Gloss:
King of [Malik: 'Owner' or 'King'; from m-l-k "to rule"; cf. Hebrew meleḵ], the-Mankind [an-nās].
Tafsīr 114:2: Invocation of the King.
The second attribute is Malik (King/Sovereign). This moves from Lordship (Rabb - nurturing) to Sovereignty (Malik - absolute authority). Ṭabarī explains that as King, He has ultimate control over mankind, and no one can harm another without His permission. Seeking refuge in the King is seeking protection from the highest possible authority. This connects to 3:26 ("...You give sovereignty to whom You will..."). The Prophet ﷺ affirmed "The true King is Allah" (Bukhārī). This concept of divine kingship is central to Abrahamic traditions, paralleling Psalm 95:3 ("For the LORD is a great God, and a great King above all gods") and the Avinu Malkeinu ("Our Father, Our King") prayer in Judaism.
Verse 114:3 – The God of Mankind
114:3a:
إِلَٰهِ النَّاسِ
The God of mankind (Ilaahi n-naasi, ইলাহি ন্-নাস; a-l-h / আ-ল-হ – god, deity // Ilāh // Cognate: Hebrew: 'Elōah "God"; a-n-s / আ-ন-স – to be sociable, mankind // nās // Cognate: Aramaic: 'enāš "man")
Linguistic Gloss:
Deity/God of [Ilāh: 'The one rightfully worshipped'; from a-l-h; cf. Hebrew 'Elōah], the-Mankind [an-nās].
Tafsīr 114:3: Invocation of the Deity.
The third attribute is Ilāh (God/Deity), the one who holds the exclusive right to be worshipped. Ibn Kathīr notes the progression: He is their Rabb (Creator), their Malik (Owner), and therefore He is exclusively their Ilāh (God). One seeks refuge in Him against an enemy (Satan) whose goal is to make mankind worship other than Him. This connects to 20:14 ("...there is no ilāh (god) but Me, so worship Me..."). The Prophet's ﷺ mission was to establish Lā ilāha illā Allāh ("There is no ilāh but Allah"). This threefold invocation (Lord, King, God) establishes the complete authority of Allah over humanity.
Verse 114:4 – From the Whispering Sneaker
114:4a:
مِن شَرِّ
From the evil (min sharri, মিন শাররি; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; sh-r-r / শ-র-র – to be evil, sparkle // sharr // Cognate: Akkadian: šarru "hostile")
114:4b:
الْوَسْوَاسِ
of the whisperer (al-waswaasi, আল-ওয়াস্ওয়াস; w-s-w-s / ও-স-ও-স – to whisper // waswās // Cognate: [Cognate: none (onomatopoeic root)])
114:4c:
الْخَنَّاسِ
the one who withdraws (al-khannaasi, আল-খান্নাস; kh-n-s / খ-ন-স – to sneak, withdraw // khannās // Cognate: [Cognate: none])
Linguistic Gloss:
From (the) evil/harm [min sharr], of-the-Whisperer [al-waswās: an intensive form from the quadriliteral root w-s-w-s, 'one who whispers repeatedly'; likely onomatopoeic], the-Sneaker/Withdrawer [al-khannās: intensive form from kh-n-s "to retreat/slink away"].
Tafsīr 114:4: Identifying the Enemy: Satan.
This identifies the specific evil: al-Waswās al-Khannās (Satan). Al-Waswās is "the Whisperer," who injects evil thoughts and doubts. Al-Khannās is "the Sneaker/Withdrawer." Ibn 'Abbās explained, "He whispers into the heart, and when Allah is remembered (dhikr), he khannasa (withdraws, slinks away)" (Ṭabarī). This connects to 7:200-201 ("...if a suggestion from Satan... seek refuge in Allah..."). The Prophet ﷺ stated, "Satan places his snout on the heart of man. If he remembers Allah, he withdraws..." (Musnad al-Bazzār, sound). This concept of a spiritual "tempter" parallels the serpent (Genesis 3) and the "adversary" (Satan) in Job 1:6-7.
Verse 114:5 – The Method of Attack
114:5a:
الَّذِي يُوَسْوِسُ
Who whispers (alladhee yuwaswisu, আল্লাযী ইউওয়াস্উইসু; dh-ī / য-ঈ – who, which // alladhī // Cognate: Hebrew: zeh "this"; w-s-w-s / ও-স-ও-স – to whisper // yuwaswisu // Cognate: [Cognate: none])
114:5b:
فِي صُدُورِ
into the breasts (fee sudoori, ফী সুদূরি; f-ī / ফ-ঈ – in, within // fī // Cognate: Ugaritic: p- "in, at"; s-d-r / স-দ-র – chest, breast // ṣudūr // Cognate: Hebrew: sēḏer "order" (semantic shift))
114:5c:
النَّاسِ
of mankind (an-naasi, আন্-নাস; a-n-s / আ-ন-স – to be sociable, mankind // nās // Cognate: Aramaic: 'enāš "man")
Linguistic Gloss:
He-who whispers-repeatedly [alladhī yuwaswisu: present tense verb, 'yuwaswisu', confirming the continuous action of the 'waswās'], into (the) chests/hearts [fī ṣudūr: 'ṣudūr' (pl. of ṣadr) means 'chests', the physical location, but metaphorically denotes the 'heart' or 'mind' (qalb/fu'ād)], of-the-Mankind [an-nās].
Tafsīr 114:5: The Target: The Human Heart.
This verse describes the method and location of the attack: yuwaswisu fī ṣudūr an-nās (whispering into the chests of mankind). Ṣudūr (chests) is the locus of thoughts and feelings (the heart, qalb). The whispering is insidious—an internal suggestion that feels like one's own thought. This connects to 50:16 ("We are closer to him than his jugular vein, and We know what his nafs (self) whispers to him"). The Prophet ﷺ said, "The whisper of the waswās in the heart is a form of trial; to hate it is pure faith" (Muslim). This internal "tempter" forcing evil suggestions into the mind parallels the concept of the yetzer hara (the evil inclination) in Rabbinic Judaism.
Verse 114:6 – The Source of the Evil
114:6a:
مِنَ الْجِنَّةِ
From among the jinn (mina l-jinnati, মিনা ল্-জিন্নাত; m-n / ম-ন – from // min // Cognate: Hebrew: min "from"; j-n-n / জ-ন-ন – to hide, conceal // jinnah // Cognate: Aramaic: ginnāyā "spirit")
114:6b:
وَالنَّاسِ
and mankind (wa n-naasi, ওয়া ন্-নাস; w-a / ও-আ – and // wa // Cognate: Hebrew: wə- "and"; a-n-s / আ-ন-স – to be sociable, mankind // nās // Cognate: Aramaic: 'enāš "man")
Linguistic Gloss:
From the-Hidden-ones [mina-l-jinnah: 'jinn' from j-n-n "to cover/hide"; unseen beings; cf. Aramaic ginnāyā "spirit"], and the-Mankind [wa-n-nās].
Tafsīr 114:6: The Two Types of Whisperers.
This final verse identifies the source of the whispering: "from the jinn and mankind." Exegetes (Ibn Kathīr) hold this means the whisperers themselves are of two types: devils from among the jinn (who whisper invisibly) and devils from among mankind (who mislead through evil speech and companionship). This view connects to 6:112 ("...devils from mankind and jinn, inspiring each other with deceptive speech"). This verse thus serves as a refuge from both unseen demonic influence and the corrupting influence of evil human beings. The Prophet ﷺ sought refuge from "the evil of every creature" (Muslim), which includes both categories.