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But who are oblivious of their moral duties, | Those who are neglectful of their prayer. | and are heedless of their prayers, | whose hearts from their prayer are remote | As are of their prayer careless. | Who delay their Salat (prayer) from their stated fixed times, | Those who are heedless of their prayers. | but are heedless in their Prayers, | Those who with their Salah are Sahun. | Who are heedless of their prayer; | but are heedless of their prayers | who are heedless of their prayers (delaying them from their prescribed times), | [But] who are heedless of their prayer - | who become confused during their prayers, | Who are unmindful of their prayers, | Alla<u>th</u>eena hum AAan <u>s</u>al<u>a</u>tihim s<u>a</u>hoon<b>a</b> | but whose hearts are not in their prayer. | Who are neglectful of their prayers, | 4 | 107 | ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ | Those who are heedless of their prayer; they do not care about it such that its time expires. | Those who are heedless of their prayer; they do not care about it such that its time expires. | ||||
Who dissimulate | Those who make a display (of their deeds). | to those who make display | those who want only to be seen and praised, | They who would be seen, | Those who do good deeds only to be seen (of men), | Those who put on the appearance. | those who do good (in order) to be seen, | Those who do good deeds only to be seen, | Who would be seen (at worship) | —who show off | who show off, | Those who make show [of their deeds] | who show off (his good deeds) | Who do (good) to be seen, | Alla<u>th</u>eena hum yur<u>a</u>oon<b>a</b> | Those who do things only to be seen by others. | Those who (want but) to be seen (of men), | 5 | 107 | ٱلَّذِينَ هُمْ يُرَآءُونَ | Those who show off by their prayer and good deeds, not being sincere in doing deeds for Allah. | Those who show off by their prayer and good deeds, not being sincere in doing deeds for Allah. | ||||
And withhold things of common use (from others). | And do not let others ask for small utilities. | and refuse charity. | and, withal, deny all assistance [to their fellow-men]! | And who withholds even common necessaries. | And refuse Al-Ma'un (small kindnesses e.g. salt, sugar, water, etc.). | And withhold the assistance. | and deny people the articles of common necessity. | And withhold Al-Ma`un. | Yet refuse small kindnesses! | but deny aid. | and prevent the utensils of assistance. | And withhold [simple] assistance. | and refuse to help the needy. | And withhold the necessaries of life. | WayamnaAAoona alm<u>a</u>AAoon<b>a</b> | Who are uncharitable even over very small things. | But refuse (to supply) (even) neighbourly needs. | 6 | 107 | وَيَمْنَعُونَ ٱلْمَاعُونَ | And they refrain from helping others with things in which there is no difficulty helping in. | And they refrain from helping others with things in which there is no difficulty helping in. | ||||
HAVE SURELY given you pre-eminence (in numbers and following); | We have indeed bestowed the Kausar* upon you (O dear prophet Mohammed – peace and blessings be upon him). (*Infinite excellent qualities / the greatest number of followers / the sweet pond on the Day of Resurrection) | Surely We have given thee abundance; | BEHOLD, We have bestowed upon thee good in abundance: | Verily We! We have given thee Kauthar. | Verily, We have granted you (O Muhammad (Peace be upon him)) Al-Kauthar (a river in Paradise); | We have given you plenty. | (O Prophet), We have surely bestowed upon you good in abundance. | Verily, We have granted you Al-Kawthar. | Lo! We have given thee Abundance; | Indeed We have given you abundance. | Indeed, We have given you (Prophet Muhammad) the abundance (Al Kawthar: river, its pool and springs). | Indeed, We have granted you, [O Muhammad], al-Kawthar. | (Muhammad), We have granted you abundant virtue. | Surely We have given you Kausar, | Inn<u>a</u> aAA<u>t</u>ayn<u>a</u>ka alkawthar<b>a</b> | We have given you abundance. | To thee have We granted the Fount (of Abundance). | 0 | 108 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَعْطَيْنَٰكَ ٱلْكَوْثَرَ | O Messenger! Indeed, I have granted you abundant goodness, from which is the river of Kawthar in Paradise. | O Messenger! Indeed, I have granted you abundant goodness, from which is the river of Kawthar in Paradise. | <p>Cause of Revelation</p><p>It is reported by Ibn Abi Hatim (رح) ، on the authority of Suddi, and by Baihaqi, in Dala'il-un- Nubuwwah, on the authority of Muhammad Ibn Ali Ibn Husain ؓ ، that the Arabs used to taunt and revile people who have lost their male issues. They used to refer to such a person as 'abtar', mean... | Cause of RevelationIt is reported by Ibn Abi Hatim (رح) ، on the authority of Suddi, and by Baihaqi, in Dala'il-un- Nubuwwah, on the authority of Muhammad Ibn Ali Ibn Husain ؓ ، that the Arabs used to taunt and revile people who have lost their male issues. They used to refer to such a person as 'abtar', meaning 'havin... | <h2 class="title">Which was revealed in Al-Madinah and They also say in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><div class="text_uthmani arabic">«لَقَدْ أُنْزِلَتْ عَلَيَّ آنِفًا سُورَة»</div><p>(Verily, a... | Which was revealed in Al-Madinah and They also say in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.«لَقَدْ أُنْزِلَتْ عَلَيَّ آنِفًا سُورَة»(Verily, a Surah was just revealed to me.) Then he recited,إِنَّآ أَعْطَيْنَـكَ الْكَوْثَرَ - فَصَلِّ لِرَبِّكَ وَانْحَرْ... |
So serve your Lord with full dedication and sacrifice. | So offer the prayers for your Lord, and perform the sacrifice. | so pray unto thy Lord and sacrifice. | hence, pray unto thy Sustainer [alone], and sacrifice [unto Him alone]. | Wherefore pray thou Unto thy Lord, and sacrifice. | Therefore turn in prayer to your Lord and sacrifice (to Him only). | So pray to your Lord and sacrifice. | So offer Prayer and sacrifice to your Lord alone. | Therefore turn in prayer to your Lord and sacrifice. | So pray unto thy Lord, and sacrifice. | So pray to your Lord, and sacrifice [the sacrificial camel]. | So pray to your Lord and sacrifice. | So pray to your Lord and sacrifice [to Him alone]. | So worship your Lord and make sacrificial offerings. | Therefore pray to your Lord and make a sacrifice. | Fa<u>s</u>alli lirabbika wa<b>i</b>n<u>h</u>ar | Pray to your Lord and sacrifice to Him alone. | Therefore to thy Lord turn in Prayer and Sacrifice. | 1 | 108 | فَصَلِّ لِرَبِّكَ وَٱنْحَرْ | So be grateful to Allah for this blessing, by performing prayer for Him alone and offering sacrifice for Him, as opposed to the offerings of sacrifice the idolaters do for their idols. | So be grateful to Allah for this blessing, by performing prayer for Him alone and offering sacrifice for Him, as opposed to the offerings of sacrifice the idolaters do for their idols. | <p>Prayer and Sacrifice</p><p>Verse [ 108:2] فَصَلِّ لِرَبِّكَ وَانْحَرْ (So, offer salah [ prayer ] to your Lord, and sacrifice.) The imperative inhar is derived from nahr which means 'to sacrifice by stabbing upwards into the jugular vein [ the way of slaughter for camels as opposed to other cattle ] '. As the Arab... | Prayer and SacrificeVerse [ 108:2] فَصَلِّ لِرَبِّكَ وَانْحَرْ (So, offer salah [ prayer ] to your Lord, and sacrifice.) The imperative inhar is derived from nahr which means 'to sacrifice by stabbing upwards into the jugular vein [ the way of slaughter for camels as opposed to other cattle ] '. As the Arabs generall... | ||
It is surely your opponents whose line will come to end. | Indeed it is your enemy who is bereft of all goodness. | Surely he that hates thee, he is the one cut off. | Verily, he that hates thee has indeed been cut off [from all that is good]! | Verily it is thy traducer who shall be tail-less. | For he who makes you angry (O Muhammad (Peace be upon him)), - he will be cut off (from every good thing in this world and in the Hereafter). | He who hates you is the loser. | Verily your enemy alone has been cut off from the roots. | For he who hates you, he will be cut off. | Lo! it is thy insulter (and not thou) who is without posterity. | Indeed it is your enemy who is without posterity. | Surely, he who hates you, he is the most severed. | Indeed, your enemy is the one cut off. | Whoever hates you will himself remain childless. | Surely your enemy is the one who shall be without posterity, | Inna sh<u>a</u>niaka huwa alabtar<b>u</b> | It is the one who hates you who has been cut off. | For he who hateth thee, he will be cut off (from Future Hope). | 2 | 108 | إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ | Indeed, your hater is cut off from every goodness, and will be forgotten. If remembered, he will be remembered negatively. | Indeed, your hater is cut off from every goodness, and will be forgotten. If remembered, he will be remembered negatively. | <p>The Enemy of the Prophet ﷺ is Cut Off</p><p>Verse [ 108:3] إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (Surely, it is your enemy whose traces are cut off.) The word shani' as used in the original is derived from sha'n and means 'one who hates, traducer, insulter'. This verse was revealed in connection with the unbelievers who... | The Enemy of the Prophet ﷺ is Cut OffVerse [ 108:3] إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (Surely, it is your enemy whose traces are cut off.) The word shani' as used in the original is derived from sha'n and means 'one who hates, traducer, insulter'. This verse was revealed in connection with the unbelievers who used to t... | ||
SAY: "O YOU unbelievers, | Proclaim, (O dear prophet Mohammed – peace and blessings be upon him), “O disbelievers!” | Say: 'O unbelievers, | SAY: "O you who deny the truth! | Say thou: O ye infidels! | Say (O Muhammad (Peace be upon him) to these Mushrikun and Kafirun): "O Al-Kafirun (disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)! | Say, “O disbelievers. | Say: “O unbelievers!” | Say: "O disbelievers!" | Say: O disbelievers! | Say, ‘O faithless ones! | Say: 'O unbelievers, | Say, "O disbelievers, | (Muhammad), tell the disbelievers, | Say: O unbelievers! | Qul y<u>a</u> ayyuh<u>a</u> alk<u>a</u>firoon<b>a</b> | Say, "You who deny the Truth, | Say: O ye that reject Faith! | 0 | 109 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ | Say, O Messenger: O those who disbelieve in Allah! | Say, O Messenger: O those who disbelieve in Allah! | <p>Virtues and Characteristics of the Surah</p><p>Sayyidah ` A'shah ؓ reports that the Messenger of Allah ﷺ has said that it is better to recite two surahs in the sunnah prayer of fajr, namely, the Surah Al-Kafirun and Surah Al-Ikhlas. [ Transmitted by Ibn Hisham as quoted by Mazhar ]. Ibn Kathir cites several traditio... | Virtues and Characteristics of the SurahSayyidah ` A'shah ؓ reports that the Messenger of Allah ﷺ has said that it is better to recite two surahs in the sunnah prayer of fajr, namely, the Surah Al-Kafirun and Surah Al-Ikhlas. [ Transmitted by Ibn Hisham as quoted by Mazhar ]. Ibn Kathir cites several traditions in whic... | <h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Recitation of these Surahs in the Optional Prayers</h2><p>It has been confirmed in Sahih Muslim from Jabir that the Messenger of Allah recited this Surah (Al-Kafirun) and</p><div class="text_uthmani arabic">قُلْ هُوَ اللَّهُ أَحَدٌ </div><p>(Say: ... | Which was revealed in MakkahThe Recitation of these Surahs in the Optional PrayersIt has been confirmed in Sahih Muslim from Jabir that the Messenger of Allah recited this Surah (Al-Kafirun) andقُلْ هُوَ اللَّهُ أَحَدٌ (Say: "He is Allah One.") (112:1) in the two Rak`ahs of Tawaf. It is also recorded in Sahih Muslim in... |
I do not worship what you worship, | Neither do I worship what you worship. | I serve not what you serve | "I do not worship that which you worship, | I worship not, that which ye worship. | "I worship not that which you worship, | I do not worship what you worship. | I do not worship those that you worship | "I worship not that which you worship." | I worship not that which ye worship; | I do not worship what you worship, | I do not worship what you worship, | I do not worship what you worship. | "I do not worship what you worship, | I do not serve that which you serve, | L<u>a</u> aAAbudu m<u>a</u> taAAbudoon<b>a</b> | I do not worship what you worship. | I worship not that which ye worship, | 1 | 109 | لَآ أَعْبُدُ مَا تَعْبُدُونَ | I do not and will not worship the idols you worship. | I do not and will not worship the idols you worship. | ||||
Nor do you worship who I worship, | Nor do you worship Whom I worship. | and you are not serving what I serve, | and neither do you worship that which I worship! | Nor are ye the worshippers of that which I worship. | "Nor will you worship that which I worship. | Nor do you worship what I worship. | neither do you worship Him Whom I worship; | "Nor will you worship whom I worship." | Nor worship ye that which I worship. | nor do you worship what I worship; | nor do you worship what I worship. | Nor are you worshippers of what I worship. | nor do you worship what I worship | Nor do you serve Him Whom I serve: | Wal<u>a</u> antum AA<u>a</u>bidoona m<u>a</u> aAAbud<b>u</b> | You do not worship what I worship. | Nor will ye worship that which I worship. | 2 | 109 | وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ | Nor are you going to worship what I worship, i.e. Allah alone. | Nor are you going to worship what I worship, i.e. Allah alone. | ||||
Nor will I worship what you worship, | And neither will I ever worship what you worship. | nor am I serving what you have served, | "And I will not worship that which you have [ever] worshipped, | And I shall not be a worshipper of that which ye have worshipped, | "And I shall not worship that which you are worshipping. | Nor do I serve what you serve. | nor will I worship those whom you have worshipped; | "And I shall not worship that which you are worshipping." | And I shall not worship that which ye worship. | nor will I worship what you have worshipped, | Nor am I worshiping what you have worshipped, | Nor will I be a worshipper of what you worship. | I have not been worshipping what you worshipped, | Nor am I going to serve that which you serve, | Wal<u>a</u> an<u>a</u> AA<u>a</u>bidun m<u>a</u> AAabadtum | I will never worship what you worship. | And I will not worship that which ye have been wont to worship, | 3 | 109 | وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ | Nor am I going to worship the idols you worship. | Nor am I going to worship the idols you worship. | ||||
Nor will you worship who I worship: | Nor will you worship Whom I worship. | neither are you serving what I serve | and neither will you [ever] worship that which I worship. | Nor will ye be worshippers of that which I worship, | "Nor will you worship that which I worship. | Nor do you serve what I serve. | nor are you going to worship Him Whom I worship. | "Nor will you worship that which I worship." | Nor will ye worship that which I worship. | nor will you worship what I worship. | neither will you worship what I worship. | Nor will you be worshippers of what I worship. | nor will you worship what I shall worship. | Nor are you going to serve Him Whom I serve: | Wal<u>a</u> antum AA<u>a</u>bidoona m<u>a</u> aAAbud<b>u</b> | You will never worship what I worship. | Nor will ye worship that which I worship. | 4 | 109 | وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ | Nor are you going to worship what I worship, i.e. Allah alone. | Nor are you going to worship what I worship, i.e. Allah alone. | ||||
To you your way, to me my way | For you is your religion, and for me is mine. | To you your religion, and to me my religion!' | Unto you, your moral law, and unto me, mine!" | Yours shall be your requital, and mine shall be my requital. | "To you be your religion, and to me my religion (Islamic Monotheism)." | You have your way, and I have my way.” | To you is your religion, and to me, my religion. | "To you be your religion, and to me my religion." | Unto you your religion, and unto me my religion. | To you your religion, and to me my religion.’ | To you your religion, and to me my Religion' | For you is your religion, and for me is my religion." | You follow your religion and I follow mine. | You shall have your religion and I shall have my religion. | Lakum deenukum waliya deen<b>i</b> | You have your religion and I have mine." | To you be your Way, and to me mine. | 5 | 109 | لَكُمْ دِينُكُمْ وَلِىَ دِينِ | You have your religion you thought up for yourselves, and I have my religion that Allah revealed to me. | You have your religion you thought up for yourselves, and I have my religion that Allah revealed to me. | ||||
WHEN THE HELP of God arrives and victory, | When the help and victory of Allah come, | When comes the help of God, and victory, | WHEN GOD'S SUCCOUR comes, and victory, | When there cometh the succour of Allah and the victory, | When comes the Help of Allah (to you, O Muhammad (Peace be upon him) against your enemies) and the conquest (of Makkah), | When there comes God’s victory, and conquest. | When the help comes from Allah, and victory (is granted), | When there comes the help of Allah and the Conquest. | When Allah's succour and the triumph cometh | When Allah’s help comes with victory, | When the victory of Allah and the opening comes, | When the victory of Allah has come and the conquest, | (Muhammad), when help and victory comes from God, | When there comes the help of Allah and the victory, | I<u>tha</u> j<u>a</u>a na<u>s</u>ru All<u>a</u>hi wa<b>a</b>lfat<u>h</u><b>u</b> | When God's help and victory come, | When comes the Help of Allah, and Victory, | 0 | 110 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ | O Messenger! When the help of Allah arrives for your religion, He honours it, and Makkah is liberated. | O Messenger! When the help of Allah arrives for your religion, He honours it, and Makkah is liberated. | <p>Name of the Surah and place of its revelation</p><p>According to the consensus of scholars, this Surah was revealed in Madinah. Its other name is Surah At-Tawdi`. The word Tawdi` means 'to bid farewell'. As this Surah indicates the approach of the demise of the Holy Prophet ﷺ ، it bids farewell to him and is thus en... | Name of the Surah and place of its revelationAccording to the consensus of scholars, this Surah was revealed in Madinah. Its other name is Surah At-Tawdi`. The word Tawdi` means 'to bid farewell'. As this Surah indicates the approach of the demise of the Holy Prophet ﷺ ، it bids farewell to him and is thus entitled Sur... | <h2 class="title">The Virtues of Surat An-Nasr</h2><p>It has been mentioned previously that it (Surat An-Nasr) is equivalent to one-fourth of the Qur'an and that Surat Az-Zalzalah is equivalent to one-fourth of the Qur'an. An-Nasa'i recorded from `Ubaydullah bin `Abdullah bin `Utbah that Ibn `Abbas said to him, "O Ibn ... | The Virtues of Surat An-NasrIt has been mentioned previously that it (Surat An-Nasr) is equivalent to one-fourth of the Qur'an and that Surat Az-Zalzalah is equivalent to one-fourth of the Qur'an. An-Nasa'i recorded from `Ubaydullah bin `Abdullah bin `Utbah that Ibn `Abbas said to him, "O Ibn `Utbah! Do you know the la... |
And you see men enter God's discipline horde on horde, | And you see people entering the religion of Allah in multitudes, | and thou seest men entering God's religion in throngs, | and thou seest people enter God's religion in hosts, | And thou beholdest mankind entering the religion of Allah in crowds, | And you see that the people enter Allah's religion (Islam) in crowds, | And you see the people entering God’s religion in multitudes. | and you see people entering Allah's religion in multitudes, | And you see that the people enter Allah's religion in crowds. | And thou seest mankind entering the religion of Allah in troops, | and you see the people entering Allah’s religion in throngs, | and you see people embracing the Religion of Allah in throngs, | And you see the people entering into the religion of Allah in multitudes, | you will see large groups of people embracing the religion of God. | And you see men entering the religion of Allah in companies, | Waraayta a<b>l</b>nn<u>a</u>sa yadkhuloona fee deeni All<u>a</u>hi afw<u>a</u>j<u>a</u><b>n</b> | and you see people entering God's religion in multitudes, | And thou dost see the people enter Allah's Religion in crowds, | 1 | 110 | وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا | And you see the people entering into Islam in delegations upon delegations. | And you see the people entering into Islam in delegations upon delegations. | <p>Verse [ 110:2] وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا (And you see people entering Allah's [ approved ] religion in multitudes,) Before the conquest of Makkah there were many people who were almost convinced of the verity of the Holy Prophet Muhammad ﷺ and Islam, but there were several factor... | Verse [ 110:2] وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا (And you see people entering Allah's [ approved ] religion in multitudes,) Before the conquest of Makkah there were many people who were almost convinced of the verity of the Holy Prophet Muhammad ﷺ and Islam, but there were several factors t... | ||
Then glorify your Lord and seek His forgiveness. Verily He is relenting. | Then proclaim the Purity of your Lord while praising Him, and seek forgiveness from Him; indeed He is the Most Acceptor of Repentance. | then proclaim the praise of thy Lord, and seek His forgiveness; for He turns again unto men. | extol thy Sustainer's limitless glory, and praise Him, and seek His forgiveness: for, behold, He is ever an acceptor of repentance. | Then hallow the praise of thy Lord, and ask forgiveness of Him. Verily He is ever Relenting. | So glorify the Praises of your Lord, and ask for His Forgiveness. Verily, He is the One Who accepts the repentance and forgives. | Then celebrate the praise of your Lord, and seek His forgiveness. He is the Accepter of Repentance. | then extol the praise of your Lord and pray to Him for forgiveness. For He indeed is ever disposed to accept repentance. | So, glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives. | Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy. | celebrate the praise of your Lord, and plead to Him for forgiveness. Indeed, He is all-clement. | exalt with the praise of your Lord and ask forgiveness from Him. For indeed, He is the Turner (for the penitent). | Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance. | Glorify your Lord with praise and ask Him for forgivenes. He accepts repentance. | Then celebrate the praise of your Lord, and ask His forgiveness; surely He is oft-returning (to mercy). | Fasabbi<u>h</u> bi<u>h</u>amdi rabbika wa<b>i</b>staghfirhu innahu k<u>a</u>na taww<u>a</u>b<u>a</u><b>n</b> | then glorify your Lord with His praise and seek His forgiveness. He is always ready to accept repentance. | Celebrate the praises of thy Lord, and pray for His Forgiveness: For He is Oft-Returning (in Grace and Mercy). | 2 | 110 | فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ إِنَّهُۥ كَانَ تَوَّابًۢا | Then know that is a sign of the nearing of the end of your duty you were sent to fulfil. So glorify your Lord together with praising Him, to show gratitude to Him for the favours of help and victory, and seek His forgiveness, because indeed, He is the Forgiving, who accepts the repentance of His servants and forgives t... | Then know that is a sign of the nearing of the end of your duty you were sent to fulfil. So glorify your Lord together with praising Him, to show gratitude to Him for the favours of help and victory, and seek His forgiveness, because indeed, He is the Forgiving, who accepts the repentance of His servants and forgives t... | <p>When the approach of death is sensed, one needs to exert oneself immensely in Tasbih and Istighfar</p><p>Verse [ 110:3] فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ (then pronounce the purity and praise of your Lord, and seek forgiveness from Him...) Sayyidah ` A'ishah Siddiqah ؓ says that after the revelation of t... | When the approach of death is sensed, one needs to exert oneself immensely in Tasbih and IstighfarVerse [ 110:3] فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ (then pronounce the purity and praise of your Lord, and seek forgiveness from Him...) Sayyidah ` A'ishah Siddiqah ؓ says that after the revelation of this Surah,... | ||
DESTROYED WILL BE the hands of Abu Lahab, and he himself will perish. | May both the hands of Abu Lahab be destroyed – and they are destroyed! | Perish the hands of Abu Lahab, and perish he! | DOOMED are the hands of him of the glowing countence: and doomed is he! | Perish the two hands of Abu Lahab, and perish he! | Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he! | Condemned are the hands of Abee Lahab, and he is condemned. | Destroyed were the hands of Abu Lahab, and he lay utterly doomed. | Perish the two hands of Abu Lahab and perish he! | The power of Abu Lahab will perish, and he will perish. | Perish the hands of Abu Lahab, and perish he! | Perish the hands of AbiLahab, and perish he! | May the hands of Abu Lahab be ruined, and ruined is he. | May the hands of Abu Lahab perish! | Perdition overtake both hands of Abu Lahab, and he will perish. | Tabbat yad<u>a</u> abee lahabin watab<b>ba</b> | May the hands of Abu Lahab perish, may he be ruined. | Perish the hands of the Father of Flame! Perish he! | 0 | 111 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ | Both hands of the uncle of the Prophet (peace be upon him): Abū Lahab son of ‘Abdul Muṭṭalib have lost because of the loss of his actions; he used to harm the Prophet (peace be upon him). His efforts are in vain. | Both hands of the uncle of the Prophet (peace be upon him): Abū Lahab son of ‘Abdul Muṭṭalib have lost because of the loss of his actions; he used to harm the Prophet (peace be upon him). His efforts are in vain. | <p>Name and Nickname of Abu Lahab</p><p>Abu Lahab [ Father of Flame ] was the Nickname of ` Abd-ul-` Uzza, one of the sons of ` Abdul-Muttalib. As he was ruddy in complexion, he was nicknamed Abu Lahab [ Father of Flame ]. The Qur'an did not mention his real name, because it smacked of paganism, and the last element 'l... | Name and Nickname of Abu LahabAbu Lahab [ Father of Flame ] was the Nickname of ` Abd-ul-` Uzza, one of the sons of ` Abdul-Muttalib. As he was ruddy in complexion, he was nicknamed Abu Lahab [ Father of Flame ]. The Qur'an did not mention his real name, because it smacked of paganism, and the last element 'lahab' [ Fl... | <h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Reason for the Revelation of this Surah and the Arrogance of Abu Lahab toward the Messenger of Allah</h... | Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Reason for the Revelation of this Surah and the Arrogance of Abu Lahab toward the Messenger of AllahAl-Bukhari recorded from Ibn `Abbas that the Prophet went out to the valley of Al-Batha an... |
Of no avail shall be his wealth, nor what he has acquired. | His wealth did not benefit him in the least, nor did whatever he earned. | His wealth avails him not, neither what he has earned; | What will his wealth avail him, and all that he has gained? | His substance availed him not, nor that which he earned. | His wealth and his children (etc.) will not benefit him! | His wealth did not avail him, nor did what he acquired. | His wealth did not avail him, nor his acquisitions. | His wealth and his children will not benefit him! | His wealth and gains will not exempt him. | Neither his wealth availed him, nor what he had earned. | His wealth will not suffice him, neither what he has gained; | His wealth will not avail him or that which he gained. | May he too perish! | His wealth and what he earns will not avail him. | M<u>a</u> aghn<u>a</u> AAanhu m<u>a</u>luhu wam<u>a</u> kasab<b>a</b> | Neither his wealth nor his gains will avail him. | No profit to him from all his wealth, and all his gains! | 1 | 111 | مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ | How much can his wealth and his children benefit him? They cannot defend him against the punishment, nor bring any mercy to him. | How much can his wealth and his children benefit him? They cannot defend him against the punishment, nor bring any mercy to him. | ||||
He will be roasted in the fire, | He will soon enter the flaming fire. | he shall roast at a flaming fire | [In the life to come] he shall have to endure a fire fiercely glowing; | Anon he shall roast into Fire having flame. | He will be burnt in a Fire of blazing flames! | He will burn in a Flaming Fire. | Surely, he will be cast into a Flaming Fire | He will enter a Fire full of flames! | He will be plunged in flaming Fire, | Soon he will enter the blazing fire, | he shall roast at a Flaming Fire, | He will [enter to] burn in a Fire of [blazing] flame | His property and worldly gains will be of no help to him. | He shall soon burn in fire that flames, | Saya<u>s</u>l<u>a</u> n<u>a</u>ran <u>tha</u>ta lahab<b>in</b> | He shall soon enter a Blazing Fire, | Burnt soon will he be in a Fire of Blazing Flame! | 2 | 111 | سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ | On the Day of Judgement, he will soon enter the flaring hellfire and suffer its heat. | On the Day of Judgement, he will soon enter the flaring hellfire and suffer its heat. | <p>Verse [ 111:3] سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ (He will enter a fire, full of flames.) That is, either on the Day of Judgment or immediately after his death, while in grave, he will be pushed into the blazing fire. There is a rhetorical relationship between Abu Lahab and dhata lahab [ full of flames ].</p> | Verse [ 111:3] سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ (He will enter a fire, full of flames.) That is, either on the Day of Judgment or immediately after his death, while in grave, he will be pushed into the blazing fire. There is a rhetorical relationship between Abu Lahab and dhata lahab [ full of flames ]. | ||
And his wife, the portress of fire wood, | And so will his wife; carrying a bundle of firewood on her head. | and his wife, the carrier of the firewood, | together with his wife, that carrier of evil tales, | And his wife also: the firewood carrier; | And his wife too, who carries wood (thorns of Sadan which she used to put on the way of the Prophet (Peace be upon him), or use to slander him). | And his wife—the firewood carrier. | along with his wife, that carrier of slanderous tales; | And his wife too, who carries wood. | And his wife, the wood-carrier, | and his wife [too], the firewood carrier, | and his wife, laden with firewood | And his wife [as well] - the carrier of firewood. | He will suffer in a blazing fire | And his wife, the bearer of fuel, | Wa<b>i</b>mraatuhu <u>h</u>amm<u>a</u>lata al<u>h</u>a<u>t</u>ab<b>i</b> | and also his wife who carries the fuel, | His wife shall carry the (crackling) wood - As fuel!- | 3 | 111 | وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ | And his wife Umm Jamīl who would also harm the Prophet (peace be upon him) by throwing thorns into his path, will also enter it. | And his wife Umm Jamīl who would also harm the Prophet (peace be upon him) by throwing thorns into his path, will also enter it. | <p>The Fate of 'Umm Jamil, the Wife of Abu Lahab</p><p>Verse [ 111:4] وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (And his wife as well, the wicked, the carrier of firewood.) As Abu Lahab was a vehement enemy of the Holy Messenger ﷺ ، his wife too was supportive of her husband in his disbelief, rejection, obstinacy, and in per... | The Fate of 'Umm Jamil, the Wife of Abu LahabVerse [ 111:4] وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (And his wife as well, the wicked, the carrier of firewood.) As Abu Lahab was a vehement enemy of the Holy Messenger ﷺ ، his wife too was supportive of her husband in his disbelief, rejection, obstinacy, and in persecuting t... | ||
Will have a strap of fibre rope around her neck. | A rope made from palm fibre around her neck! | upon her neck a rope of palm-fibre. | [who bears] around her neck a rope of twisted strands! | On her neck shall be a cord of twisted fibre. | In her neck is a twisted rope of Masad (palm fibre). | Around her neck is a rope of thorns. | upon her neck shall be a rope of palm-fibre. | In her neck is a twisted rope of Masad. | Will have upon her neck a halter of palm-fibre. | with a rope of palm fibre around her neck. | shall have a rope of palmfiber around her neck! | Around her neck is a rope of [twisted] fiber. | and so too will his wife who (threw thorns and firewood in the Prophet's way). Around her neck will be a rope of palm fibre. | Upon her neck a halter of strongly twisted rope. | Fee jeedih<u>a</u> <u>h</u>ablun min masad<b>in</b> | with a rope of twisted fibre round her neck. | A twisted rope of palm-leaf fibre round her (own) neck! | 4 | 111 | فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ | Around her neck will be tightly bound a rope with which she will be dragged into the hellfire. | Around her neck will be tightly bound a rope with which she will be dragged into the hellfire. | <p>Verse [ 111:5] فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ (In her neck there is a rope of twisted palm-fibre.) The masd with the letter-s-bearing sukun [ quiescence or rest ] is an infinitive which means 'to twist rope or cord, or to twist it strongly and tightly'. If the word is read as masad with the letters m-s bearing fat... | Verse [ 111:5] فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ (In her neck there is a rope of twisted palm-fibre.) The masd with the letter-s-bearing sukun [ quiescence or rest ] is an infinitive which means 'to twist rope or cord, or to twist it strongly and tightly'. If the word is read as masad with the letters m-s bearing fatha ... | ||
SAY: "HE IS God the one the most unique, | Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “He is Allah, He is One.” | Say: 'He is God, One, | SAY: "He is the One God: | Say thou: He is Allah, the One! | Say (O Muhammad (Peace be upon him)): "He is Allah, (the) One. | Say, “He is God, the One. | Say: “He is Allah, the One and Unique; | Say: "He is Allah, One." | Say: He is Allah, the One! | Say, ‘He is Allah, the One. | Say: 'He is Allah, the One, | Say, "He is Allah, [who is] One, | (Muhammad), say, "He is the only God. | Say: He, Allah, is One. | Qul huwa All<u>a</u>hu a<u>h</u>ad<b>un</b> | Say, "He is God, the One, | Say: He is Allah, the One and Only; | 0 | 112 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ هُوَ ٱللَّهُ أَحَدٌ | Say, O Messenger: He is Allah who is alone in being a deity. There is no deity except Him. | Say, O Messenger: He is Allah who is alone in being a deity. There is no deity except Him. | <p>Cause of Revelation</p><p>Tirmidhi, Hakim and others have recorded that the pagans of Makkah asked the Messenger of Allah ﷺ : "0 Muhammad! Tell us about the ancestry of your Lord." So Allah revealed this Surah. Some narratives ascribe this inquiry to the Jews of Madinah. In view of these conflicting reports, there i... | Cause of RevelationTirmidhi, Hakim and others have recorded that the pagans of Makkah asked the Messenger of Allah ﷺ : "0 Muhammad! Tell us about the ancestry of your Lord." So Allah revealed this Surah. Some narratives ascribe this inquiry to the Jews of Madinah. In view of these conflicting reports, there is a diverg... | <h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Reason for the Revelation of this Surah and its Virtues</h2><p>Imam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet , "O Muhammad! Tell us the lineage of your Lord." So Allah revealed</p><div class="text_uthmani arabic">ب... | Which was revealed in MakkahThe Reason for the Revelation of this Surah and its VirtuesImam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet , "O Muhammad! Tell us the lineage of your Lord." So Allah revealedبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the name of Allah, the Beneficent, the Merci... |
God the immanently indispensable. | “Allah is the Un-wanting.” (Perfect, does not require anything.) | God, the Everlasting Refuge, | "God the Eternal, the Uncaused Cause of All Being. | Allah, the Independent, | "Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). | God, the Absolute. | Allah, Who is in need of none and of Whom all are in need; | "Allah As-Samad." | Allah, the eternally Besought of all! | Allah is the All-embracing. | the called upon. | Allah, the Eternal Refuge. | God is Absolute. | Allah is He on Whom all depend. | All<u>a</u>hu a<b>l</b><u>ss</u>amad<b>u</b> | God, the Self-sufficient One. | Allah, the Eternal, Absolute; | 1 | 112 | ٱللَّهُ ٱلصَّمَدُ | He is the master to whom belongs all sovereignty and perfect, beautiful qualities. The one to whom all creation turn to. | He is the master to whom belongs all sovereignty and perfect, beautiful qualities. The one to whom all creation turn to. | <p>Verse [ 112:2] اللَّـهُ الصَّمَدُ (Allah is Besought of all, needing none) The word samad bears several literal senses. Therefore, the Qur'anic exegetical scholars have assigned different meanings to this verse. Tabarani, the leading authority on Prophetic Traditions, in his kitab-us-Sunnah, has collected all the in... | Verse [ 112:2] اللَّـهُ الصَّمَدُ (Allah is Besought of all, needing none) The word samad bears several literal senses. Therefore, the Qur'anic exegetical scholars have assigned different meanings to this verse. Tabarani, the leading authority on Prophetic Traditions, in his kitab-us-Sunnah, has collected all the inter... | ||
He has begotten no one, and is begotten of none. | “He has no offspring, nor is He born from anything.” | who has not begotten, and has not been begotten, | "He begets not, and neither is He begotten; | He begetteth not, nor Was He begotten. | "He begets not, nor was He begotten; | He begets not, nor was He begotten. | He neither begot any nor was He begotten, | "He begets not, nor was He begotten." | He begetteth not nor was begotten. | He neither begat, nor was begotten, | Who has not given birth, and has not been born, | He neither begets nor is born, | He neither begets nor was He begotten. | He begets not, nor is He begotten. | Lam yalid walam yoolad<b>u</b> | He does not give birth, nor was He born, | He begetteth not, nor is He begotten; | 2 | 112 | لَمْ يَلِدْ وَلَمْ يُولَدْ | The one who did not give birth to anyone, nor did anyone give birth to Him. So He has no offspring - may He be glorified - nor any parent. | The one who did not give birth to anyone, nor did anyone give birth to Him. So He has no offspring - may He be glorified - nor any parent. | <p>Allah is Above having Children and Procreating</p><p>Verse [ 112:3] لَمْ يَلِدْ وَلَمْ يُولَدْ (He neither begot anyone, nor was begotten.) This verse responds to those who had questioned about the ancestry of Allah. There is no analogy between Allah, the Creator, and His creation. While His creation comes into bein... | Allah is Above having Children and ProcreatingVerse [ 112:3] لَمْ يَلِدْ وَلَمْ يُولَدْ (He neither begot anyone, nor was begotten.) This verse responds to those who had questioned about the ancestry of Allah. There is no analogy between Allah, the Creator, and His creation. While His creation comes into being through ... | ||
There is no one comparable to Him." | “And there is none equal to Him.” | and equal to Him is not any one.' | "and there is nothing that could be compared with Him. | And there hath never been co-equal with Him anyone. | "And there is none co-equal or comparable unto Him." | And there is nothing comparable to Him.” | and none is comparable to Him.” | "And there is none comparable to Him." | And there is none comparable unto Him. | nor has He any equal.’ | and there is none equal to Him' | Nor is there to Him any equivalent." | There is no one equal to Him. | And none is like Him. | Walam yakun lahu kufuwan a<u>h</u>ad<b>un</b> | and there is nothing like Him." | And there is none like unto Him. | 3 | 112 | وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ | Nor does He have any equal from His creation. | Nor does He have any equal from His creation. | <p>Verse [ 4] وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ (And equal to Him has never been any one.) The word kufuwan, as used in the original, means an 'example', a 'similar thing', 'one equal in rank and position'. Thus this verse means that there is no one in the entire universe, nor ever was, nor ever can be, who is similar ... | Verse [ 4] وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ (And equal to Him has never been any one.) The word kufuwan, as used in the original, means an 'example', a 'similar thing', 'one equal in rank and position'. Thus this verse means that there is no one in the entire universe, nor ever was, nor ever can be, who is similar to ... | ||
SAY: "I SEEK refuge with the Lord of rising day | Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I take refuge of the One Who creates the Daybreak.” | Say: 'I take refuge with the Lord of the Daybreak | SAY: "I seek refuge with the Sustainer of the rising dawn, | Say thou; I seek refuge with the Lord of the daybreak. | Say: "I seek refuge with (Allah) the Lord of the daybreak, | Say, “I take refuge with the Lord of Daybreak. | Say: “I seek refuge with the Lord of the rising day; | Say: "I seek refuge with the Lord of Al-Falaq," | Say: I seek refuge in the Lord of the Daybreak | Say, ‘I seek the protection of the Lord of the daybreak | Say: 'I take refuge with the Lord of Daybreak | Say, "I seek refuge in the Lord of daybreak | (Muhammad), say, "I seek protection from the Lord of the Dawn | Say: I seek refuge in the Lord of the dawn, | Qul aAAoo<u>th</u>u birabbi alfalaq<b>i</b> | Say, "I seek refuge in the Lord of the daybreak | Say: I seek refuge with the Lord of the Dawn | 0 | 113 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ | Say, O Messenger: “I seek refuge in the Lord of the morning and I seek His protection.” | Say, O Messenger: “I seek refuge in the Lord of the morning and I seek His protection.” | <p>Preliminary Remarks</p><p>This and the next Surah were revealed on the same occasion, and in the same event, as will be explained in the 'cause of revelation'. Hafiz Ibn-ul-Qayyim has, therefore, written their commentary together. He writes that their blessings and benefits are abundant. All of the people require th... | Preliminary RemarksThis and the next Surah were revealed on the same occasion, and in the same event, as will be explained in the 'cause of revelation'. Hafiz Ibn-ul-Qayyim has, therefore, written their commentary together. He writes that their blessings and benefits are abundant. All of the people require them and no ... | <h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn</h2><p>Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf (copy of the Qur'an). So Ubayy said, "I testify that ... | Which was revealed in MakkahThe Position of Ibn Mas`ud concerning Al-Mu`awwidhataynImam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf (copy of the Qur'an). So Ubayy said, "I testify that the Messenger of Allah informed me that Jibril sa... |
From the evil of what He has created, | “From the evil of His entire creation.” | from the evil of what He has created, | "from the evil of aught that He has created, | From the evil of that which He hath created, | "From the evil of what He has created; | From the evil of what He created. | from the evil of all that He created; | "From the evil of what He has created," | From the evil of that which He created; | from the evil of what He has created, | from the evil of what He has created, | From the evil of that which He created | against the evil of whatever He has created. | From the evil of what He has created, | Min sharri m<u>a</u> khalaq<b>a</b> | from the evil of what He has created, | From the mischief of created things; | 1 | 113 | مِن شَرِّ مَا خَلَقَ | “From the evils of the harms of all creation.” | “From the evils of the harms of all creation.” | <p>The word Sharr: ` Allamah Ibn Qayyim's Exposition</p><p>Verse [ 113:2] مِن شَرِّ مَا خَلَقَ (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 di... | The word Sharr: ` Allamah Ibn Qayyim's ExpositionVerse [ 113:2] مِن شَرِّ مَا خَلَقَ (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, an... | ||
And the evil of evening darkness when it overspreads, | “And from the evil of the matter that darkens when it sets.” | from the evil of darkness when it gathers, | "and from the evil of the black darkness whenever it descends, | And from the evil of the darken when it cometh, | "And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). | And from the evil of the darkness as it gathers. | from the evil of night's darkness when it spreads around; | "And from the evil of the Ghasiq when Waqab," | From the evil of the darkness when it is intense, | and from the evil of the dark night when it falls, | from the evil of the darkness when it gathers | And from the evil of darkness when it settles | I seek His protection against the evil of the invading darkness, | And from the evil of the utterly dark night when it comes, | Wamin sharri gh<u>a</u>siqin i<u>tha</u> waqab<b>a</b> | from the evil of darkness as it descends, | From the mischief of Darkness as it overspreads; | 2 | 113 | وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ | “And I seek refuge in Allah from the evils that appear in the night, i.e. harmful creatures and bandits.” | “And I seek refuge in Allah from the evils that appear in the night, i.e. harmful creatures and bandits.” | ||||
From the evil of sorceresses who blow incantations on knots, | “And from the evil of the witches who blow into knots.” | from the evil of the women who blow on knots, | "and from the evil of all human beings bent on occult endeavours, | And from the evil of the women blowers upon knots, | "And from the evil of the witchcrafts when they blow in the knots, | And from the evil of those who practice sorcery. | from the evil of the women who blow on knots; | "And from the evil of the blowers in knots," | And from the evil of malignant witchcraft, | and from the evil of the witches, who blow on knots, | from the evil of the blowers on knots; | And from the evil of the blowers in knots | from the evil of those who practice witchcraft | And from the evil of those who blow on knots, | Wamin sharri a<b>l</b>nnaff<u>a</u>th<u>a</u>ti fee alAAuqad<b>i</b> | from the evil of those who blow on knots | From the mischief of those who practise secret arts; | 3 | 113 | وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ | “And I seek His refuge from the evils of the sorceresses who blow onto knots.” | “And I seek His refuge from the evils of the sorceresses who blow onto knots.” | ||||
From the evil of the envier when he envies. | “And from the evil of the envier when he is envious of me.” | from the evil of an envier when he envies.' | "and from the evil of the envious when he envies." | And from the evil of the envier when he envieth. | "And from the evil of the envier when he envies." | And from the evil of an envious when he envies.” | and from the evil of the envier when he envies.” | "And from the evil of the envier when he envies." | And from the evil of the envier when he envieth. | and from the evil of the envious one when he envies.’ | from the evil of the envier when he envies' | And from the evil of an envier when he envies." | and from the evil of the envious ones. | And from the evil of the envious when he envies | Wamin sharri <u>ha</u>sidin i<u>tha</u> <u>h</u>asad<b>a</b> | and from the evil of the envier when he envies." | And from the mischief of the envious one as he practises envy. | 4 | 113 | وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ | “And I seek His refuge from the evil of the jealous one when he acts out his jealousy.” | “And I seek His refuge from the evil of the jealous one when he acts out his jealousy.” | ||||
SAY: "I SEEK refuge with the Lord of men, | Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I take refuge of the One Who is the Lord of all mankind.” | Say: 'I take refuge with the Lord of men, | SAY: "I seek refuge with the Sustainer of men, | Say thou: I seek refuge with the Lord of mankind, | Say: "I seek refuge with (Allah) the Lord of mankind, | Say, “I seek refuge in the Lord of mankind. | Say: “I seek refuge with the Lord of mankind; | Say: "I seek refuge with the Lord of An-Nas," | Say: I seek refuge in the Lord of mankind, | Say, ‘I seek the protection of the Lord of humans, | Say: 'I take refuge with the Lord of people, | Say, "I seek refuge in the Lord of mankind, | (Muhammad), say, "I seek protection from the Cherisher of mankind, | Say: I seek refuge in the Lord of men, | Qul aAAoo<u>th</U>u birabbi a<b>l</B>nn<u>a</U>s<b>i</b> | Say, "I seek refuge in the Lord of people, | Say: I seek refuge with the Lord and Cherisher of Mankind, | 0 | 114 | بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ | Say, O Messenger: “I seek refuge in the Lord of mankind and seek His protection.” | Say, O Messenger: “I seek refuge in the Lord of mankind and seek His protection.” | <p>Introductory Remarks</p><p>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 Su... | Introductory RemarksThis 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 protec... | <h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><p> These are three attributes from the attributes of the Lord, the Mighty and Majestic. They are lordship, sovereignty and d... | Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. 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 King of men, | “The King of all mankind.” | the King of men, | "the Sovereign of men, | The King of mankind, | "The King of mankind, | The King of mankind. | the King of mankind, | "The King of An-Nas," | The King of mankind, | Sovereign of humans, | the King of people, | The Sovereign of mankind. | the King of mankind, | The King of men, | Maliki a<b>l</B>nn<u>a</U>s<b>i</b> | the King of people, | The King (or Ruler) of Mankind, | 1 | 114 | مَلِكِ ٱلنَّاسِ | “The King of the people, who does whatever He wishes with them. They do not have any real king other than Him.” | “The King of the people, who does whatever He wishes with them. They do not have any real king other than Him.” | ||||
The God of men, | “The God of all mankind.” | the God of men, | "the God of men, | The God of mankind, | "The Ilah (God) of mankind, | The God of mankind. | the True God of mankind, | "The God of An-Nas," | The god of mankind, | God of humans, | the God of people, | The God of mankind, | the Lord of mankind | The god of men, | Il<u>a</U>hi a<b>l</B>nn<u>a</U>s<b>i</b> | the God of people, | The god (or judge) of Mankind,- | 2 | 114 | إِلَٰهِ ٱلنَّاسِ | “He is their rightful deity; they do not have any rightful deity except Him.” | “He is their rightful deity; they do not have any rightful deity except Him.” | <p>Verses [ 114:2 3] مَلِكِ النَّاسِ إِلَـٰهِ النَّاسِ (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 Allah also, as for instance rabb-ud-dar [ land-lord ] or رَبُّ المال rabb-ul-mal [ owne... | Verses [ 114:2 3] مَلِكِ النَّاسِ إِلَـٰهِ النَّاسِ (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 Allah also, as for instance rabb-ud-dar [ land-lord ] or رَبُّ المال rabb-ul-mal [ owner o... | ||
From the evil of him who breathes temptations into the minds of men, | “From the evil of the one who instils evil thoughts in the hearts – and stays hidden.” | from the evil of the slinking whisperer | "from the evil of the whispering, elusive tempter | From the evil of the sneaking whisperer | "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allah), | From the evil of the sneaky whisperer. | from the mischief of the whispering, elusive prompter who returns again and again, | "From the evil of the whisperer who withdraws." | From the evil of the sneaking whisperer, | from the evil of the sneaky tempter | from the evil of the slinking whisperer. | From the evil of the retreating whisperer - | against the evil of the temptations of the satans, | From the evil of the whisperings of the slinking (Shaitan), | Min sharri alwasw<u>a</U>si alkhann<u>a</U>s<b>i</b> | from the mischief of every sneaking whis-perer, | From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),- | 3 | 114 | مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ | “From the evils of Satan who whispers to the human when he is neglectful of the remembrance of Allah, or delays in it when he remembers.” | “From the evils of Satan who whispers to the human when he is neglectful of the remembrance of Allah, or delays in it when he remembers.” | <p>Verse [ 114:4] مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (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 in... | Verse [ 114:4] مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (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 infin... | ||
Who suggests evil thoughts to the hearts of men -- | “Those who instil evil thoughts into the hearts of men.” | who whispers in the breasts of men | "who whispers in the hearts of men | Who whispereth Unto the breasts of mankind, | "Who whispers in the breasts of mankind, | Who whispers into the hearts of people. | who whispers in the hearts of people; | "Who whispers in the breasts of An-Nas." | Who whispereth in the hearts of mankind, | who puts temptations into the breasts of humans, | who whispers in the chests of people, | Who whispers [evil] into the breasts of mankind - | of jinn and human beings | Who whispers into the hearts of men, | Alla<u>th</U>ee yuwaswisu fee <u>s</U>udoori a<b>l</B>nn<u>a</U>s<b>i</b> | who whispers into the hearts of people, | (The same) who whispers into the hearts of Mankind,- | 4 | 114 | ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ | “He whispers to the hearts of people.” | “He whispers to the hearts of people.” | ||||
From among the jinns and men. | “Among the jinns and men.” | of jinn and men.' | "from all [temptation to evil by] invisible forces as well as men," | Whether of Jinn or of mankind. | "Of jinns and men." | From among jinn and among people.” | whether he be from the jinn or humans.” | "Of Jinn and An-Nas." | Of the jinn and of mankind. | from among the jinn and humans.’ | both jinn and people.' | From among the jinn and mankind." | who induce temptation into the hearts of mankind. | From among the jinn and the men. | Mina aljinnati wa<b> al</B>nn<u>a</U>s<b>m</b> | from jinn and men." | Among Jinns and among men. | 5 | 114 | مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ | “And he could be from the humankind or from the Jinn.” | “And he could be from the humankind or from the Jinn.” | <p>Verse [ 114:6] مِنَ الْجِنَّةِ وَالنَّاسِ (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 ﷺ has been enjoined to constantly seek p... | Verse [ 114:6] مِنَ الْجِنَّةِ وَالنَّاسِ (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 ﷺ has been enjoined to constantly seek prot... |
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