ayah_text: Indeed, We have granted you, O Muhammad, al-Kawthar.

ayah_text_ar: إِنَّآ أَعْطَيْنَـٰكَ ٱلْكَوْثَرَ

ayah_tafsir:
## Which was revealed in Al-Madinah and They also say in Makkah

بِسْمِ 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 \- إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

(Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice. For he who hates you, he will be cut off.) Then he said,

«أَتَدْرُونَ مَا الْكَوْثَرُ؟»

(Do you all know what is Al-Kawthar) We said, \`Allah and His Messenger know best.' He said,

«فَإِنَّهُ نَهَرٌ وَعَدَنِيهِ رَبِّي عَزَّ وَجَلَّ،عَلَيْهِ خَيْرٌ كَثِيرٌ، هُوَ حَوْضٌ تَرِدُ عَلَيْهِ أُمَّتِي يَوْمَ الْقِيَامَةِ، آنِيَتُهُ عَدَدُ النُّجُومِ فِي السَّمَاءِ، فَيُخْتَلَجُ الْعَبْدُ مِنْهُمْ فَأَقُولُ: رَبِّ إِنَّهُ مِنْ أُمَّتِي، فَيَقُولُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثَ بَعْدَك»

(Verily, it is a river that my Lord, the Mighty and Majestic, has promised me and it has abundant goodness. It is a pond where my Ummah will be brought to on the Day of Judgement. Its containers are as numerous as the stars in the sky. Then a servant of Allah from among them will be (prevented from it) and I will say: "O Lord! Verily, he is from my Ummah (followers)." Then He (Allah) will say: "Verily, you do not know what he introduced (or innovated) after you.)" This is the wording of Muslim. Ahmad recorded this Hadith from Muhammad bin Fudayl, who reported from Al-Mukhtar bin Fulful, who reported it from Anas bin Malik. Imam Ahmad also recorded from Anas that the Messenger of Allah said,

«دَخَلْتُ الْجَنَّةَ فَإِذَا أَنَا بِنَهْرٍ حَافَتَاهُ خِيَامُ اللُّؤْلُؤِ، فَضَرَبْتُ بِيَدِي إِلَى مَا يَجْرِي فِيهِ الْمَاءُ، فَإِذَا مِسْكٌ أَذْفَرُ، قُلْتُ: مَاهَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا الْكَوْثَرُ الَّذِي أَعْطَاكَهُ اللهُ عَزَّ وَجَل»

(I entered Paradise and I came to a river whose banks had tents made of pearls. So I thrust my hand into its flowing water and found that it was the strongest (smell) of musk. So I asked, "O Jibril! What is this" He replied, "This is Al-Kawthar which Allah, the Mighty and Majestic has given you.") Al-Bukhari recorded this in his Sahih, and so did Muslim, on the authority of Anas bin Malik. In their version Anas said, "When the Prophet was taken up to the heaven, he said,

«أَتَيْتُ عَلَى نَهْرٍ حَافَتَاهُ قِبَابُ اللُّؤْلُؤِ الْمُجَوَّفِ فَقُلْتُ: مَا هَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا الْكَوْثَر»

(I came to a river whose banks had domes of hollowed pearl. I said: "O Jibril! What is this" He replied: "This is Al-Kawthar.")" This is the wording of Al-Bukhari. Ahmad recorded from Anas that a man said, "O Messenger of Allah! What is Al-Kawthar" He replied,

«هُوَ نَهْرٌ فِي الْجَنَّةِ أَعْطَانِيهِ رَبِّي، لَهُوَ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ، فِيهِ طُيُورٌ أَعْنَاقُهَا كَأَعْنَاقِ الْجُزُر»

(It is a river in Paradise which my Lord has given me. It is whiter than milk and sweeter than honey. There are birds in it whose necks are (long) like carrots.) \`Umar said, "O Messenger of Allah! Verily, they (the birds) will be beautiful." The Prophet replied,

«آكِلُهَا أَنْعَمُ مِنْهَا يَا عُمَر»

(The one who eats them (i.e., the people of Paradise) will be more beautiful than them, O \`Umar.) Al-Bukhari recorded from Sa\`id bin Jubayr that Ibn \`Abbas said about Al-Kawthar, "It is the good which Allah gave to him (the Prophet)." Abu Bishr said, "I said to Sa\`id bin Jubayr, \`Verily, people are claiming that it is a river in Paradise."' Sa\`id replied, \`The river which is in Paradise is part of the goodness which Allah gave him."' Al-Bukhari also recorded from Sa\`id bin Jubayr that Ibn \`Abbas said, "Al-Kawthar is the abundant goodness." This explanation includes the river and other things as well. Because the word Al-Kawthar comes from the word Kathrah (abundance) and it (Al-Kawthar) linguistically means an abundance of goodness. So from this goodness is the river (in Paradise). Imam Ahmad recorded from Ibn \`Umar that the Messenger of Allah said,

«الْكَوْثَرُ نَهْرٌ فِي الْجَنَّةِ حَافَتَاهُ مِنْ ذَهَبٍ، وَالْمَاءُ يَجْرِي عَلَى اللُّؤْلُؤِ، وَمَاؤُهُ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَل»

(Al-Kawthar is a river in Paradise whose banks are of gold and it runs over pearls. Its water is whiter than milk and sweeter than honey.) This Hadith was recorded in this manner by At-Tirmidhi, Ibn Majah, Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, "Hasan Sahih." Then Allah says,

فَصَلِّ لِرَبِّكَ وَانْحَرْ

(Therefore turn in prayer to your Lord and sacrifice.) meaning, \`just as We have given you the abundant goodness in this life and the Hereafter -- and from that is the river that has been described previously -- then make your obligatory and optional prayer, and your sacrifice (of animals) solely and sincerely for your Lord. Woship Him alone and do not associate any partner with him. And sacrifice pronouncing His Name alone, without ascribing any partner to Him.' This is as Allah says,

قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ \- لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ

(Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.") (6:162-163) Ibn \`Abbas, \`Ata,' Mujahid, \`Ikrimah and Al-Hasan all said, "This means with this the Budn should be sacrificed." Qatadah, Muhammad bin Ka\`b Al-Qurazi, Ad-Dahhak, Ar-Rabi\`, \`Ata' Al-Khurasani, Al-Hakam, Isma\`il bin Abi Khalid and others from the Salaf have all said the same. This is the opposite of the way of the idolators, prostrating to other than Allah and sacrificing in other than His Name. Allah says,

وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ

(And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq.) (6:121)

## The Enemy of the Prophet is Cut Off

Allah says,

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

(For he who hates you, he will be cut off.) meaning, \`indeed he who hates you, O Muhammad, and he hates what you have come with of guidance, truth, clear proof and manifest light, he is the most cut off, meanest, lowliest person who will not be remembered. Ibn \`Abbas, Mujahid, Sa\`id bin Jubayr and Qatadah all said, "This Ayah was revealed about Al-\`As bin Wa'il. Whenever the Messenger of Allah would be mentioned (in his presence) he would say, \`Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.' Therefore, Allah revealed this Surah." Shamir bin \`Atiyah said, "This Surah was revealed concerning \`Uqbah bin Abi Mu\`ayt." Ibn \`Abbas and \`Ikrimah have both said, "This Surah was revealed about Ka\`b bin Al-Ashraf and a group of the disbelievers of the Quraysh." Al-Bazzar recorded that Ibn \`Abbas said, "Ka\`b bin Al-Ashraf came to Makkah and the Quraysh said to him, \`You are the leader of them (the people). What do you think about this worthless man who is cut off from his people He claims that he is better than us while we are the people of the place of pilgrimage, the people of custodianship (of the Ka\`bah), and the people who supply water to the pilgrims.' He replied, \`You all are better than him.' So Allah revealed,

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

(For he who hates you, he will be cut off.)" This is how Al-Bazzar recorded this incident and its chain of narration is authentic. It has been reported that \`Ata' said, "This Surah was revealed about Abu Lahab when a son of the Messenger of Allah died. Abu Lahab went to the idolators and said, \`Muhammad has been cut off (i.e., from progeny) tonight.' So concerning this Allah revealed,

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

(For he who hates you, he will be cut off.)" As-Suddi said, "When the male sons of a man died the people used to say, \`He has been cut off.' So, when the sons of the Messenger of Allah

died they said, \`Muhammad has been cut off.' Thus, Allah revealed,

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

(For he who hates you, he will be cut off.)" So they thought in their ignorance that if his sons died, his remembrance would be cut off. Allah forbid! To the contrary, Allah preserved his remembrance for all the world to see, and He obligated all the servants to follow his Law. This will continue for all of time until the Day of Gathering and the coming of the Hereafter. May the blessings of Allah and His peace be upon him forever until the Day of Assembling. This is the end of the Tafsir of Surat Al-Kawthar, and all praise and blessings are due to Allah.

surah_name_english: Al-Kawthar

surah_name_arab: الكوثر

surah_meaning: The Abundance


ayah_text: So pray to your Lord and sacrifice to Him alone.

ayah_text_ar: فَصَلِّ لِرَبِّكَ وَٱنْحَرْ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_revelation_place: Mecca

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: Indeed, your enemy is the one cut off.

ayah_text_ar: إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ


ayah_text: Say, "O disbelievers,

ayah_text_ar: قُلْ يَـٰٓأَيُّهَا ٱلْكَـٰفِرُونَ

ayah_tafsir:
## Which was revealed in Makkah

## The Recitation of these Surahs in the Optional Prayers

It has been confirmed in Sahih Muslim from Jabir that the Messenger of Allah recited this Surah (Al-Kafirun) and

قُلْ 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 a Hadith of Abu Hurayrah that the Messenger of Allah recited these two Surahs in the two Rak\`ahs (optional prayer) of the Morning prayer. Imam Ahmad recorded from Ibn \`Umar that the Messenger of Allah recited in the two Rak\`ahs before the Morning prayer and the two Rak\`ahs after the Sunset prayer on approximately ten or twenty different occasions,

قُلْ يأَيُّهَا الْكَـفِرُونَ

(Say: "O Al-Kafirun!") and

قُلْ هُوَ اللَّهُ أَحَدٌ

(Say: " He is Allah One.") (112:1) Ahmad also recorded that Ibn \`Umar said, "I watched the Prophet twenty-four or twenty-five times reciting in the two Rak\`ahs before the Morning prayer and the two Rak\`ahs after the Sunset prayer,

قُلْ يأَيُّهَا الْكَـفِرُونَ

(Say: "O Al-Kafirun!") and

قُلْ هُوَ اللَّهُ أَحَدٌ

(Say: "He is Allah One.") (112:1)" Ahmad recorded that Ibn \`Umar said, "I watched the Prophet for a month and he would recite in the two Rak\`ahs before the Morning prayer,

قُلْ يأَيُّهَا الْكَـفِرُونَ

(Say: "O Al-Kafirun.") and

قُلْ هُوَ اللَّهُ أَحَدٌ

(Say: "He is Allah One.") (112:1)" This was also recor- ded by At-Tirmidhi, Ibn Majah and An-Nasa'i. At-Tirmidhi said, "Hasan." It has already been mentioned previously in a Hadith that it (Surat Al-Kafirun) is equivalent to a fourth of the Qur'an and Az-Zalzalah is equivalent to a fourth of the Qur'an.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## The Declaration of Innocence from Shirk

This Surah is the Surah of disavowal from the deeds of the idolators. It commands a complete disavowal of that. Allah's statement,

قُلْ يأَيُّهَا الْكَـفِرُونَ

(Say: "O disbelievers!") includes every disbeliever on the face of the earth, however, this statement is particularly directed towards the disbelievers of the Quraysh. It has been said that in their ignorance they invited the Messenger of Allah to worship their idols for a year and they would (in turn) worship his God for a year. Therefore, Allah revealed this Surah and in it

## He commanded His Messenger to disavow himself from their religion completely

 Allah said,

لاَ أَعْبُدُ مَا تَعْبُدُونَ

(I worship not that which you worship.) meaning, statues and rival gods.

وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ

(Nor will you worship whom I worship.) and He is Allah Alone, Who has no partner. So the word Ma (what) here means Man (who). Then Allah says,

وَلاَ أَنَآ عَابِدٌ مَّا عَبَدتُّمْ وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ

(And I shall not worship that which you are worshipping. Nor will you worship whom I worship.) meaning, \`I do not worship according to your worship, which means that I do not go along with it or follow it. I only worship Allah in the manner in which He loves and is pleased with.' Thus, Allah says,

وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ

(Nor will you worship whom I worship.) meaning, \`you do not follow the commands of Allah and His Legislation in His worship. Rather, you have invented something out of the promptings of your own souls.' This is as Allah says,

إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى

(They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (53:23) Therefore, the disavowal is from all of what they are involved. For certainly the worshipper must have a god whom he worships and set acts of worship that he follows to get to him. So the Messenger and his followers worship Allah according to what He has legislated. This is why the statement of Islam is "There is no God worthy of being worshipped except Allah, and Muhammad is the Messenger of Allah." This means that there is no (true) object of worship except Allah and there is no path to Him (i.e., way of worshipping Him) other than that which the Messenger came with. The idolators worship other than Allah, with acts of worship that Allah has not allowed. This is why the Messenger said to them,

لَكُمْ دِينُكُمْ وَلِىَ دِينِ

(To you be your religion, and to me my religion.) This is similar to Allah's statement,

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ

(And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!") (10:41) and He said,

لَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ

(To us our deeds, and to you your deeds.) (28:55) Al-Bukhari said, "It has been said,

لَكُمْ دِينَكُمْ

(To you be your religion.) means disbelief.

وَلِىَ دِينِ

(and to me my religion.) means, Islam. This is the end of the Tafsir of Surat Qul ya Ayyuhal-Kafirun.

surah_name_english: Al-Kafirun

surah_name_arab: الكافرون

surah_meaning: The Disbelievers


ayah_text: I do not worship what you worship.

ayah_text_ar: لَآ أَعْبُدُ مَا تَعْبُدُونَ


ayah_text: Nor are you worshippers of what I worship.

ayah_text_ar: وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ


ayah_text: Nor will I be a worshipper of what you worship.

ayah_text_ar: وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ


ayah_text: Nor will you be worshippers of what I worship.

ayah_text_ar: وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ


ayah_text: For you is your religion, and for me is my religion."

ayah_text_ar: لَكُمْ دِينُكُمْ وَلِىَ دِينِ


ayah_text: When the victory of Allah has come and the conquest,

ayah_text_ar: إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ

ayah_tafsir:
## The Virtues of Surat An-Nasr

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 \`Utbah! Do you know the last Surah of the Qur'an that was revealed" He answered, "Yes, it was

إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ

(When there comes the help of Allah and the Conquest.) (110:1)" He (Ibn \`Abbas) He (Ibn \`Abbas) said, "You have spoken truthfully."

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## This Surah informs of the Completion of the Life of Allah's Messenger

Al-Bukhari recorded from Ibn \`Abbas that he said, "Umar used to bring me into the gatherings with the old men of (the battle of) Badr. However, it was as if one of them felt something in himself (against my attending). So he said, \`Why do you (\`Umar) bring this (youth) to sit with us when we have children like him (i.e., his age)' So \`Umar replied, \`Verily, he is among those whom you know. Then one day he called them and invited me to sit with them, and I do not think that he invited me to be among them that day except to show them. So he said, \`What do you say about Allah's statement,

إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ

(When there comes the help of Allah and the Conquest.)' Some of them said, \`We were commanded to praise Allah and seek His forgiveness when He helps us and gives us victory.' Some of them remained silent and did not say anything. Then he (\`Umar) said to me, \`Is this what you say, O Ibn \`Abbas' I said, \`No.' He then said, \`What do you say' I said, \`It was the end of the life of Allah's Messenger that Allah was informing him of. Allah said,

إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ

(When there comes the help of Allah and the Conquest.) which means, that is a sign of the end of your life.

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا

(So, glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.)' So, \`Umar bin Al-Khattab said, \`I do not know anything about it other than what you have said."' Al-Bukhari was alone in recording this Hadith. Imam Ahmad recorded from Ibn \`Abbas that he said, "When

إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ

(When there comes the help of Allah and the Conquest.) was revealed, the Messenger of Allah said,

«نُعِيَتْ إِلَيَّ نَفْسِي»

(My death has been announced to me.) And indeed he died during that year." Ahmad was alone in recording this Hadith. Al-Bukhari recorded that \`A'ishah said, "The Messenger of Allah used to say often in his bowing and prostrating,

«سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي»

(Glory to You, O Allah, our Lord, and praise be to You. O Allah, forgive me.) He did this as his interpretation of the Qur'an (i.e., showing its implementation)." The rest of the group has also recorded this Hadith except for At-Tirmidhi. Imam Ahmad recorded from Masruq that \`A'ishah said, "The Messenger of Allah used to often say towards the end of his life,

«سُبْحَانَ اللهِ وَبِحَمْدِهِ، أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْه»

(Glory to Allah, and praise be unto Him. I seek Allah's forgiveness and I repent to Him.) And he said,

«إِنَّ رَبِّي كَانَ أَخْبَرَنِي أَنِّي سَأَرَى عَلَامَةً فِي أُمَّتِي، وَأَمَرَنِي إِذَا رَأَيْتُهَا أَنْ أُسَبِّحَ بِحَمْدِهِ وَأَسْتَغْفِرَهُ، إِنَّهُ كَانَ تَوَّابًا، فَقَدْ رَأَيْتُهَا:

إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ \- وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً \- فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا »

(Verily, my Lord has informed me that I will see a sign in my Ummah and He has commanded me that when I see it, I should glorify His praises and seek His forgiveness, for He is the One Who accepts repentance. And indeed I have seen it (i.e., the sign). (When there comes the help of Allah and the Conquest (Al-Fath). And you see that the people enter Allah's religion in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.))" Muslim also recorded this Hadith. The meaning of Al-Fath here is the conquest of Makkah, and there is only one view concerning it. For indeed the different areas of the Arabs were waiting for the conquest of Makkah before they would accept Islam. They said, "If he (Muhammad is victorious over his people, then he is a (true) Prophet." So when Allah gave him victory over Makkah, they entered into the religion of Allah (Islam) in crowds. Thus, two years did not pass (after the conquest of Makkah) before the peninsula of the Arabs was laden with faith. And there did not remain any of the tribes of the Arabs except that they professed (their acceptance) of Islam. And all praise and blessings are due to Allah. Al-Bukhari recorded in his Sahih that \`Amr bin Salamah said, "When Makkah was conquered, all of the people rushed to the Messenger of Allah to profess their Islam. The various regions were delaying their acceptance of Islam until Makkah was conquered. The people used to say, \`Leave him and his people alone. If he is victorious over them he is a (true) Prophet."' We have researched the war expedition for conquest of Makkah in our book As-Surah. Therefore, whoever wishes he may review it there. And all praise and blessings are due to Allah.Imam Ahmad recorded from Abu \`Ammar that a neighbor of Jabir bin \`Abdullah told him, "I returned from a journey and Jabir bin \`Abdullah came and greeted me. So I began to talk with him about the divisions among the people and what they had started doing. Thus, Jabir began to cry and he said, \`I heard the Messenger of Allah saying,

«إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا»

(Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds.)" This is the end of the Tafsir of Surat An-Nasr, and all praise and blessings are due to Allah.

surah_name_english: An-Nasr

surah_name_arab: النصر

surah_revelation_place: Madinah

surah_meaning: The Divine Support

surah_type: medinan


ayah_text: And you see the people entering into the religion of Allah in multitudes,

ayah_text_ar: وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا


ayah_text: Then exalt Him with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.

ayah_text_ar: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ ۚ إِنَّهُۥ كَانَ تَوَّابًۢا


ayah_text: May the hands of Abu Lahab be ruined, and ruined is he.

ayah_text_ar: تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ 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 Allah

Al-Bukhari recorded from Ibn \`Abbas that the Prophet went out to the valley of Al-Batha and he ascended the mountain. Then he cried out,

«يَا صَبَاحَاه»

(O people, come at once!) So the Quraysh gathered around him. Then he said,

«أَرَأَيْتُمْ إِنْ حَدَّثْتُكُمْ أَنَّ الْعَدُوَّ مُصَبِّحُكُمْ، أَوْ مُمَسِّيكُمْ أَكُنْتُمْ تُصَدِّقُونِّي»

؟ (If I told you all that the enemy was going to attack you in the morning, or in the evening, would you all believe me) They replied, "Yes." Then he said,

«فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيد»

(Verily, I am a warner (sent) to you all before the coming of a severe torment.) Then Abu Lahab said, "Have you gathered us for this May you perish!" Thus, Allah revealed,

تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ

(Perish the two hands of Abu Lahab and perish he!) to the end of the Surah. In another narration it states that he stood up dusting of his hands and said, "Perish you for the rest of this day! Have you gathered us for this" Then Allah revealed,

تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ

(Perish the two hands of Abu Lahab and perish he!) The first part is a supplication against him and the second is information about him. This man Abu Lahab was one of the uncles of the Messenger of Allah.His name was \`Abdul-\`Uzza bin Abdul-Muttalib. His surname was Abu \`Utaybah and he was only called Abu Lahab because of the brightness of his face. He used to often cause harm to the Messenger of Allah . He hated and scorned him and his religion. Imam Ahmad recorded from Abu Az-Zinad that a man called Rabi\`ah bin \`Abbad from the tribe of Bani Ad-Dil, who was a man of pre-Islamic ignorance who accepted Islam, said to him, "I saw the Prophet in the time of pre-Islamic ignorance in the market of Dhul-Majaz and he was saying,

«يَا أَيُّهَا النَّاسُ، قُولُوا: لَا إِلهَ إِلَّا اللهُ تُفْلِحُوا»

(O people! Say there is no god worthy of worship except Allah and you will be successful.) The people were gathered around him and behind him there was a man with a bright face, squint (or cross) eyes and two braids in his hair. He was saying, "Verily, he is an apostate (from our religion) and a liar!" This man was following him (the Prophet ) around wherever he went. So, I asked who was he and they (the people) said, "This is his uncle, Abu Lahab." Ahmad also recorded this narration from Surayj, who reported it from Ibn Abu Az-Zinad, who reported it from his father (Abu Zinad) who mentioned this same narration. However in this report, Abu Zinad said, "I said to Rabi\`ah, \`Were you a child at that time' He replied, \`No. By Allah, that day I was most intelligent, and I was the strongest blower of the flute (for music)."' Ahmad was alone in recording this Hadith. Concerning Allah's statement,

مَآ أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ

(His wealth and his children (Kasab) will not benefit him!) Ibn \`Abbas and others have said,

وَمَا كَسَبَ

(and his children (Kasab) will not benefit him!) "Kasab means his children." A similar statement has been reported from \`A'ishah, Mujahid, \`Ata', Al-Hasan and Ibn Sirin. It has been mentioned from Ibn Mas\`ud that when the Messenger of Allah called his people to faith, Abu Lahab said, "Even if what my nephew says is true, I will ransom myself (i.e., save myself) from the painful torment on the Day of Judgement with my wealth and my children." Thus, Allah revealed,

مَآ أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ

(His wealth and his children will not benefit him!) Then Allah says,

سَيَصْلَى نَاراً ذَاتَ لَهَبٍ

(He will enter a Fire full of flames!) meaning, it has flames, evil and severe burning.

## The Destiny of Umm Jamil, the Wife of Abu Lahab

وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

(And his wife too, who carries wood.) His wife was among the leading women of the Quraysh and she was known as Umm Jamil. Her name was \`Arwah bint Harb bin Umayyah and she was the sister of Abu Sufyan. She was supportive of her husband in his disbelief, rejection and obstinacy. Therefore, she will be helping to administer his punishment in the fire of Hell on the Day of Judgement. Thus, Allah says,

وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ \- فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

(Who carries wood. In her neck is a twisted rope of Masad.) meaning, she will carry the firewood and throw it upon her husband to increase that which he is in (of torment), and she will be ready and prepared to do so.

فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

(In her neck is a twisted rope of Masad.) Mujahid and \`Urwah both said, "From the palm fiber of the Fire." Al-\`Awfi narrated from Ibn \`Abbas, \`Atiyah Al-Jadali, Ad-Dahhak and Ibn Zayd that she used to place thorns in the path of the Messenger of Allah . Al-Jawhari said, "Al-Masad refers to fibers, it is also a rope made from fibers or palm leaves. It is also made from the skins of camels or their furs. It is said (in Arabic) Masadtul-Habla and Amsaduhu Masadan, when you tightly fasten its twine." Mujahid said,

فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

(In her neck is a twisted rope of Masad.) "This means a collar of iron." Don't you see that the Arabs call a pulley cable a Masad

## A Story of Abu Lahab's Wife harming the Messenger of Allah

Ibn Abi Hatim said that his father and Abu Zur\`ah both said that \`Abdullah bin Az-Zubayr Al-Humaydi told them that Sufyan informed them that Al-Walid bin Kathir related from Ibn Tadrus who reported that Asma' bint Abi Bakr said, "When

تَبَّتْ يَدَآ أَبِى لَهَبٍ

(Perish the two hands of Abu Lahab and perish he)!) was revealed, the one-eyed Umm Jamil bint Harb came out wailing, and she had a stone in her hand. She was saying, \`He criticizes our father, and his religion is our scorn, and his command is to disobey us.' The Messenger of Allah was sitting in the Masjid (of the Ka\`bah) and Abu Bakr was with him. When Abu Bakr saw her he said, \`O Messenger of Allah! She is coming and I fear that she will see you.' The Messenger of Allah replied,

«إِنَّهَا لَنْ تَرَانِي»

(Verily, she will not see me.) Then he recited some of the Qur'an as a protection for himself. This is as Allah says,

وَإِذَا قَرَأْتَ الْقُرءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ حِجَابًا مَّسْتُورًا

(And when you recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil.) (17:45) So she advanced until she was standing in front of Abu Bakr and she did not see the Messenger of Allah . She then said, \`O Abu Bakr! Verily, I have been informed that your friend is making defamatory poetry about me.' Abu Bakr replied, \`Nay! By the Lord of this House (the Ka\`bah) he is not defaming you.' So she turned away saying, \`Indeed the Quraysh know that I am the daughter of their leader."' Al-Walid or another person said in a different version of this Hadith, "So Umm Jamil stumbled over her waist gown while she was making circuits (Tawaf) around the House (the Ka\`bah) and she said, \`Cursed be the reviler.' Then Umm Hakim bint \`Abdul-Muttalib said, \`I am a chaste woman so I will not speak abusively and I am refined so I do not know. Both of us are children of the same uncle. And after all the Quraysh know best." This is the end of the Tafsir of this Surah, and all praise and blessings are due to Allah.

surah_name_english: Al-Masad

surah_name_arab: اللهب

surah_meaning: The Palm Fiber


ayah_text: His wealth will not avail him or that which he gained.

ayah_text_ar: مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ


ayah_text: He will enter to burn in a Fire of blazing flame

ayah_text_ar: سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ


ayah_text: And his wife as well - the carrier of firewood.

ayah_text_ar: وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ


ayah_text: Around her neck is a rope of twisted fiber.

ayah_text_ar: فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ


ayah_text: Say, "He is Allah, who is One,

ayah_text_ar: قُلْ هُوَ ٱللَّهُ أَحَدٌ

ayah_tafsir:
## Which was revealed in Makkah

## The Reason for the Revelation of this Surah and its Virtues

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

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful

Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,

الصَّمَدُ

(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance.

وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ

(And there is none comparable to Him.) This means that there is none similar to Him, none equal to Him and there is nothing at all like Him." Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, "And this is the most correct."

## A Hadith on its Virtues

Al-Bukhari reported from \`Amrah bint \`Abdur-Rahman, who used to stay in the apartment of \`A'ishah, the wife of the Prophet , that \`A'ishah said, "The Prophet sent a man as the commander of a war expedition and he used to lead his companions in prayer with recitation (of the Qur'an). And he would complete his recitation with the recitation of \`Say: He is Allah, One.' So when they returned they mentioned that to the Prophet and he said,

«سَلُوهُ لِأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟»

(Ask him why does he do that.) So they asked him and he said, \`Because it is the description of Ar-Rahman and I love to recite it. So the Prophet said,

«أَخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّه»

(Inform him that Allah the Most High loves him.)" This is how Al-Bukhari recorded this Hadith in his Book of Tawhid. Muslim and An-Nasa'i also recorded it. In his Book of Salah, Al-Bukhari recorded that Anas said, "A man from the Ansar used to lead the people in prayer in the Masjid of Quba'. Whenever he began a Surah in the recitation of the prayer that he was leading them, he would start by reciting \`Say: He is Allah, One' until he completed the entire Surah. Then he would recite another Surah along with it (after it). And used to do this in every Rak\`ah. So his companions spoke to him about this saying; \`Verily, you begin the prayer with this Surah. Then you think that it is not sufficient for you unless you recite another Surah as well. So you should either recite it or leave it and recite another Surah instead.' The man replied, \`I will not leave it off. If you want me to continue leading you (in prayer), I will do this; and if you all do not like it, I will leave you (i.e., I will stop leading you).' They used to consider him to be of the best of them to lead them in prayer and they did not want anyone else to lead them other than him. So, when the Prophet came they informed him of this information and he said,

«يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ، وَمَا حَمَلَكَ عَلَى لُزُوم هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟»

(O so-and-so! What prevents you from doing what your companions are commanding you to do, and what makes you adhere to the recitation of this Surah in every Rak\`ah) The man said, \`Verily, I love it.' The Prophet replied,

«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»

(Your love of it will cause you to enter Paradise.) This was recorded by Al-Bukhari, with a disconnected chain, but in a manner indicating his approval.

## A Hadith that mentions this Surah is equivalent to a Third of the Qur'an

Al-Bukhari recorded from Abu Sa\`id that a man heard another man reciting

قُلْ هُوَ اللَّهُ أَحَدٌ

(Say: "He is Allah, One.") and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said,

«وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآن»

(By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an.) Abu Dawud and An-Nasa'i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa\`id, may Allah be pleased with him, that the Messenger of Allah said to his Companions,

«أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ»

(Is one of you not able to recite a third of the Qur'an in a single night) This was something that was difficult for them and they said, "Which of us is able to do that, O Messenger of Allah" So he replied,

«اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآن»

("Allah is the One, As-Samad" is a third of the Qur'an.) Al-Bukhari was alone in recording this Hadith.

## Another Hadith that its Recitation necessitates Admission into Paradise

Imam Malik bin Anas recorded from \`Ubayd bin Hunayn that he heard Abu Hurayrah saying, "I went out with the Prophet and he heard a man reciting \`Say: He is Allah, the One.' So the Messenger of Allah said,

«وَجَبَت»

(It is obligatory.) I asked, \`What is obligatory' He replied,

«الْجَنَّة»

(Paradise.)" At-Tirmidhi and An-Nasa'i also recorded it by way of Malik, and At-Tirmidhi said, "Hasan Sahih Gharib. We do not know of it except as a narration of Malik." The Hadith in which the Prophet said,

«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»

(Your love of it will cause you to enter Paradise.) has already been mentioned.

## A Hadith about repeating this Surah

\`Abdullah bin Imam Ahmad recorded from Mu\`adh bin \`Abdullah bin Khubayb, who reported that his father said, "We became thirsty and it had become dark while we were waiting for the Messenger of Allah to lead us in prayer. Then, when he came out he took me by my hand and said,

«قُل»

(Say.) Then he was silent. Then he said again,

«قُل»

(Say.) So I said, \`What should I say' He said,

قُلْ هُوَ اللَّهُ أَحَدٌ

وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلَاثًا، تَكْفِكَ كُلَّ يَوْمٍ مَرَّتَيْن»

(Say: "He is Allah, One," and the two Surahs of Refuge (Al-Falaq and An-Nas) when you enter upon the evening and the morning three times (each). They will be sufficient for you two times every day.)" This Hadith was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih Gharib." An-Nasa'i also recorded through another chain of narrators with the wording,

«يَكْفِكَ كُلَّ شَيْء»

(They will suffice you against everything.)

## Another Hadith about supplicating with it by Allah's Names

In his Book of Tafsir, An-Nasa'i recorded from \`Abdullah bin Buraydah, who reported from his father that he entered the Masjid with the Messenger of Allah , and there was a man praying and supplicating saying, "O Allah! Verily, I ask you by my testifying that there is no God worthy of worship except You. You are the One, the Self-Sufficient Sustainer of all, Who does not give birth, nor were You born, and there is none comparable to Him." The Prophet said,

«وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ سَأَلَهُ بِاسْمِهِ الْأَعْظَم، الَّذِي إِذَ

## A Hadith about seeking a Cure by these Surahs

Al-Bukhari recorded from \`A'ishah that whenever the Prophet would go to bed every night, he would put his palms together and blow into them. Then he would recite into them (his palms), \`Say: He is Allah, One', \`Say: I seek refuge with the Lord of Al-Falaq', and \`Say: I seek refuge with the Lord of mankind.' Then he would wipe whatever he was able to of his body with them (his palms). He would begin wiping his head and face with them and the front part of his body. He would do this (wiping his body) three times. The Sunan compilers also recorded this same Hadith.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

قُلْ هُوَ اللَّهُ أَحَدٌ \- اللَّهُ الصَّمَدُ \- لَمْ يَلِدْ وَلَمْ يُولَدْ \- وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ

(1\. Say: "He is Allah, One.") (2. "Allah As-Samad.") (3. "He begets not, nor was He begotten.") (4. "And there is none comparable to Him.") The reason for the revelation of this Surah has already been mentioned. \`Ikrimah said, "When the Jews said, \`We worship \`Uzayr, the son of Allah,' and the Christians said, \`We worship the Messiah (\`Isa), the son of Allah,' and the Zoroastrians said, \`We worship the sun and the moon,' and the idolators said, \`We worship idols,' Allah revealed to His Messenger ,

قُلْ هُوَ اللَّهُ أَحَدٌ

(Say: "He is Allah, One.") meaning, He is the One, the Singular, Who has no peer, no assistant, no rival, no equal and none comparable to Him. This word (Al-Ahad) cannot be used for anyone in affirmation except Allah the Mighty and Majestic, because He is perfect in all of His attributes and actions. Concerning His saying,

اللَّهُ الصَّمَدُ

(Allah As-Samad.) \`Ikrimah reported that Ibn \`Abbas said, "This means the One Who all of the creation depends upon for their needs and their requests." \`Ali bin Abi Talhah reported from Ibn \`Abbas, "He is the Master Who is perfect in His sovereignty, the Most Noble Who is perfect in His nobility, the Most Magnificent Who is perfect in His magnificence, the Most Forbearing Who is perfect in His forbearance, the All-Knowing Who is perfect in His knowledge, and the Most Wise Who is perfect in His wisdom. He is the One Who is perfect in all aspects of nobility and authority. He is Allah, glory be unto Him. These attributes are not befitting anyone other than Him. He has no coequal and nothing is like Him. Glory be to Allah, the One, the Irresistible." Al-A\`mash reported from Shaqiq, who said that Abu Wa'il said,

الصَّمَدُ

(As-Samad.) is the Master Whose control is complete."

## Allah is Above having Children and procreating

Then Allah says,

لَمْ يَلِدْ وَلَمْ يُولَدْ \- وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ

(He begets not, nor was He begotten. And there is none comparable to Him.) meaning, He does not have any child, parent or spouse. Mujahid said,

وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ

(And there is none comparable to Him.) "This means He does not have a spouse." This is as Allah says,

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ

(He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things.) (6:101) meaning, He owns everything and He created everything. So how can He have a peer among His creatures who can be equal to Him, or a relative who can resemble Him Glorified, Exalted and far removed is Allah from such a thing. Allah says,

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً \- لَقَدْ جِئْتُمْ شَيْئاً إِدّاً \- تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً \- أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً \- وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً \- إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً \- لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً \- وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

(And they say: Ar-Rahman has begotten a son. Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son to Ar-Rahman. But it is not suitable for Ar-Rahman that He should beget a son. There is none in the heavens and the earth but comes unto Ar-Rahman as a slave. Verily, He knows each one of them, and has counted them a full counting. And all of them will come to Him alone on the Day of Resurrection.) (19:88-95) And Allah says,

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ \- لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ

(And they say: "Ar-Rahman has begotten a son. Glory to Him! They are but honored servants. They speak not until He has spoken, and they act on His command.) (21:26-27) Allah also says,

وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ

سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ-

(And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear before Him. Glorified is Allah! (He is free) from what they attribute unto Him!) (37:158-159) In Sahih Al-Bukhari, it is recorded (that that the Prophet said),

«لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، يَجْعَلُونَ لَهُ وَلَدًا، وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»

(There is no one more patient with something harmful that he hears than Allah. They attribute a son to Him, while it is He Who gives them sustenance and cures them.) Al-Bukhari also recorded from Abu Hurayrah that the Prophet said,

«قَالَ اللهُ عَزَّ وَجَلَّ: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، لَمْ أَلِدْ وَلَمْ أُولَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَد»

(Allah the Mighty and Majestic says, "The Son of Adam denies Me and he has no right to do so, and he abuses Me and he has no right to do so. In reference to his denial of Me, it is his saying: \`He (Allah) will never re-create me like He created me before.' But the re-creation of him is easier than his original creation. As for his cursing Me, it is his saying: \`Allah has taken a son.' But I am the One, the Self-Sufficient Master. I do not give birth, nor was I born, and there is none comparable to Me.") This is the end of the Tafsir of Surat Al-Ikhlas, and all praise and blessings are due to Allah.

surah_name_english: Al-Ikhlas

surah_name_arab: الإخلاص

surah_meaning: The Sincerity


ayah_text: Allah, the Eternal Refuge.

ayah_text_ar: ٱللَّهُ ٱلصَّمَدُ


ayah_text: He neither begets nor is born,

ayah_text_ar: لَمْ يَلِدْ وَلَمْ يُولَدْ


ayah_text: Nor is there to Him any equivalent."

ayah_text_ar: وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ


ayah_text: Say, "I seek refuge in the Lord of daybreak

ayah_text_ar: قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ

ayah_tafsir:
## Which was revealed in Makkah

## The Position of Ibn Mas\`ud concerning Al-Mu\`awwidhatayn

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 the Messenger of Allah informed me that Jibril said to him,

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

(Say: "I seek refuge with the Lord of Al-Falaq.")(113:1) So he said it. And Jibril said to him,

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

(Say: "I seek refuge with the Lord of mankind.") (114:1) So he said it. Therefore, we say what the Prophet said."

## The Virtues of Surahs Al-Falaq and An-Nas

In his Sahih, Muslim recorded on the authority of \`Uqbah bin \`Amir that the Messenger of Allah said,

«أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ:

(Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before) They are

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »

(Say: "I seek refuge with, the Lord of Al-Falaq.")(113:1) and;

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

(Say: "I seek refuge with the Lord of mankind.") (114:1)) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih."

## Another Narration

Imam Ahmad recorded from \`Uqbah bin \`Amir that he said, "While I was leading the Messenger of Allah along one of these paths he said,

«يَا عُقْبَةُ أَلَا تَرْكَبُ؟»

(O \`Uqbah! Will you not ride) I was afraid that this might be considered an act of disobedience. So the Messenger of Allah got down and I rode for a while. Then he rode. Then he said,

«يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟»

(O \`Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite) I said, \`Of course, O Messenger of Allah.' So he taught me to recite

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

(Say: "I seek refuge with the Lord of Al-Falaq.") (113:1) and

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

(Say: "I seek refuge with the Lord of mankind.") (114:1) Then the call was given to begin the prayer and the Messenger of Allah went forward (to lead the people), and he recited them in the prayer. Afterwards he passed by me and said,

«كَيْفَ رَأَيْتَ يَا عُقَيْبُ، اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ»

(What do you think, O \`Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up.)"

An-Nasa'i and Abu Dawud both recorded this Hadith.

## Another Narration

«إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ:

(Verily, the people do not seek protection with anything like these two:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

(Say: "I seek refuge with the Lord of Al-Falaq.")(113:1) and;

قُلْ أَعُوذُ بِرَبِّ النَّاسِ »

(Say: "I seek refuge with (Allah) the Lord of mankind.")) (114:1)

## Another Narration

An-Nasa'i recorded that \`Uqbah bin \`Amir said, "I was walking with the Messenger of Allah when he said,

«يَا عُقْبَةُ قُلْ»

(O \`Uqbah! Say!) I replied, \`What should I say' So he was silent and did not respond to me. Then he said,

«قُلْ»

(Say!) I replied, \`What should I say, O Messenger of Allah' He said,

«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ »

(Say: "I seek refuge with the Lord of Al-Falaq.") So, I recited it until I reached its end. Then he said,

«قُلْ»

(Say!) I replied, \`What should I say O Messenger of Allah' He said,

«قُلْ أَعُوذُ بِرَبِّ النَّاسِ »

(Say: "I seek refuge with the Lord of mankind.") So, I recited it until I reached its end. Then the Messenger of Allah said,

«مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا»

(No person beseeches with anything like these, and no person seeks refuge with anything like these.)"

## Another Hadith

An-Nasa'i recorded that Ibn \`Abis Al-Juhani said that the Prophet said to him,

«يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟»

(O Ibn \`Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection) He replied, "Of course, O Messenger of Allah!" The Prophet said,

«قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

هَاتَانِ السُّورَتَانِ»

(Say: "I seek refuge with the Lord of Al-Falaq.")( and (Say: "I seek refuge with the Lord of mankind.")( These two Surahs (are the best protection).) Imam Malik recorded from \`A'ishah that whenever the Messenger of Allah was suffering from an ailment, he would recite the Mu\`awwidhatayn over himself and blow (over himself). Then if his pain became severe, \`A'ishah said that she would recite the Mu\`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs. Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith.

It has been reported from Abu Sa\`id that the Messenger of Allah used to seek protection against the evil eyes of the Jinns and mankind. But when the Mu\`awwi- dhatayn were revea- led, he used them (for protection) and aban- doned all else besides them. At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this. At-Tirmidhi said, "This Hadith is Hasan Sahih."

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

(In the Name of Allah, the Most Gracious, the Most Merciful.

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,

فَالِقُ الإِصْبَاحِ

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

مِن شَرِّ مَا خَلَقَ

(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."

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

(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,

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

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

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

(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,

«تَعَوَّذِي بِاللهِ مِنْ شَرِّ هَذَا الْغَاسِقِ إِذَا وَقَبَ»

(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,

وَمِن شَرِّ النَّفَّـثَـتِ فِى الْعُقَدِ

(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,

«نَعَمْ»

(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."

## Discussion of the Bewitchment of the Prophet

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,

«يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ، فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ، قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا، قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ»

(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,

«هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين»

(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,

«أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا»

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

surah_name_english: Al-Falaq

surah_name_arab: الفلق

surah_meaning: The Daybreak


ayah_text: From the evil of that which He created

ayah_text_ar: مِن شَرِّ مَا خَلَقَ


ayah_text: And from the evil of darkness when it settles

ayah_text_ar: وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ


ayah_text: And from the evil of the blowers in knots

ayah_text_ar: وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِى ٱلْعُقَدِ


ayah_text: And from the evil of an envier when he envies."

ayah_text_ar: وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ


ayah_text: Say, "I seek refuge in the Lord of mankind,

ayah_text_ar: قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ 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 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,

«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا قَدْ وُكِّلَ بِهِ قَرِينُهُ»

(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,

«نَعَمْ، إِلَّا أَنَّ اللهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ»

(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,

«عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيَ»

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

«إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّم، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا»

(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,

الْوَسْوَاسِ الْخَنَّاسِ

(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;

الْوَسْوَاسِ

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

الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ

(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,

مِنَ الْجِنَّةِ وَالنَّاسِ

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

الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ

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

مِنَ الْجِنَّةِ وَالنَّاسِ

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

مِنَ الْجِنَّةِ وَالنَّاسِ

(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,

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

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,

«اللهُ أَكْبَرُ، اللهُ أَكْبَرٌ الْحَمْدُ للهِ الَّذِي رَدَّ كَيْدَهُ إِلَى الْوَسْوَسَةِ»

(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.

surah_name_english: An-Nas

surah_name_arab: الناس

surah_meaning: The Mankind


ayah_text: The Sovereign of mankind.

ayah_text_ar: مَلِكِ ٱلنَّاسِ


ayah_text: The God of mankind,

ayah_text_ar: إِلَـٰهِ ٱلنَّاسِ


ayah_text: From the evil of the retreating whisperer -

ayah_text_ar: مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ


ayah_text: Who whispers evil into the breasts of mankind -

ayah_text_ar: ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ


ayah_text: From among the jinn and mankind."

ayah_text_ar: مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ