the last three verses of Surah Saffat (37):

Subhana Rabbika Rabbil ‘izzati ‘amma yasifun. Wa salamun ‘alal-Mursalin. Wal hamdu lillahi Rabbil ‘alamun.
Translates to: Exalted is your Lord, the Lord of might, above what they describe. And peace upon the
messengers. And praise to Allah, Lord of the worlds.
Glorified be thy Lord, the Lord of Majesty, from that which they attribute

"Glorified be thy Lord, the Lord of Majesty, from that which they attribute (unto Him) And Peace on the
messengers! And praise be to Allah, Lord of the Worlds! "
These are verses (ayat) 180-182 from Surat Al-Saaffat. .xx

Subhana Rabbika Rabbil 'izzati 'amma yasifoon

Wa salamun 'ala-l mursaleen
Walhamdu lillahirabbi alAAalameen ~ 37:180-182

Glory be to your Lord, the Lord of Honor, above what they describe.
And peace be on the Messengers,
And all perfect praise and thanksgiving is to Allah, the Lord and Cherisher of the worlds.
xx

Al-Quran Surah 37. As-Saffat, Ayah 180

ََ‫س ْب َحان‬ ِّ ‫ع َّما ْال ِّع َّزةَِّ َر‬

ُ َ‫بَ َربِّ َك‬ َ ََ‫صفُون‬
ِّ َ‫ي‬
ََ‫س ِّلين‬ ْ َ‫عل‬
َ ‫ىَال ُم ْر‬ َ َ‫س ََل ٌم‬
َ ‫َو‬
َُ‫بَ ِّ َّلِلَِّ َو ْال َح ْمد‬
ِّ ‫ْالعَالَ ِّمينََ َر‬
xxx

Benefit: This Sign when recited before finishing the supplication, that supplication is guaranteed to
be accepted. InshaAllah, by the Will of Allah.
Xxx

َ ‫س ۡب ٰح‬
‫ن‬ ُ َ‫ب ر ِّبک‬ َِّ ‫﴿ ی ِّصفُ ۡونَ عما ۡال ِّعز‬۱۸۱
َِّ ‫َۃِ ر‬
َ‫﴿ ۡال ُم ۡرس ِّل ۡینَ علی س ٰلمَ و‬۱۸۲
َ‫َہِ ۡالح ۡم َُد و‬ َِّ ‫﴿ ۡال ٰعل ِّم ۡینَ ر‬۱۸۳
َِّ ‫ب ِّلل‬

xxxx
Surah Al-Fatihah
 (The Opening)
No.1 (7 Verses)
ِ‫ِالر ِح ِيم‬
َّ ‫من‬ ِ ‫ِالر ْح‬
َّ ‫هللا‬
ِ ِ‫ِب ْس ِِم‬
ْ ‫ب‬
ِ َِ‫ِالعَالَ ِمين‬ ِ ‫ِر ه‬ ‫ْال َح ْمد ه‬
َ ِ‫ُِّلل‬
ِ ‫يم‬
ِِ ‫ِالر ِح‬
َّ ‫مـن‬
ِ ‫الر ْح‬
َّ
ِِ ‫َما ِل ِكِيَ ْو ِمِالده‬
ِ ‫ِين‬
ُِ ‫َّاكِنَ ْست َ ِع‬
ِ ‫ين‬ َ ‫َّاكِنَ ْعبُدُِو ِإي‬
َ ‫ِإي‬
َِ ‫طِال ُمست َ ِق‬
ِ ‫يم‬ َ ‫ص َرا‬‫اه ِدنَــــاِال ِ ه‬
ِ َِ‫الهين‬
ِ ‫ض‬َّ ‫بِ َعلَي ِه ِْمِ َوالَِال‬
ِ ‫ضو‬ َ َ‫طِالَّذِينَ ِأَنع‬
ِ ‫متِ َعلَي ِه ْمِغ‬
ُ ‫َيرِال َمغ‬ َ ‫ص َرا‬
ِ
1. "In The Name of Allah, The Beneficent, The Merciful."
2. "(All) praise is (only) Allah's, the Lord of the Worlds."
3. "The Beneficent, The Merciful."
4. "Master of the Day of Judgement."
5. "Thee (alone) do we worship and of Thee (only) do we seek help."
6. "Guide us (O' Lord) on the Straight Path."
7. "The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those
inflicted with Thy wrath, nor (of those) gone astray."

Ayat ul kursi (Arabic)

َّ ‫هللِٱ َّلر ۡح َم ٰـ ِن‬
ِ‫ِٱلر ِح ِيم‬ ِ ‫ِب ۡس ِمِٱ‬
َِّ‫ضِ َم ْنِذَاِالَّذِيِيَ ْشفَ ُعِ ِع ْندَهُِ ِإال‬ ِ ‫س َم َاوات َِِو َماِ ِفيِاأل َ ْر‬ ِ ‫ي ِْالقَيُّو ُمِالَِتَأ ْ ُخذُهُِ ِسنَةٌ َِو‬
َّ ‫الَِن َْو ٌمِلَهُِ َماِ ِفيِال‬ ُّ ‫َّللاُِالَِ ِإلَهَِ ِإالَِّ ُه َو ِْال َح‬
َّ
ِ‫ض‬ َ ‫س َماوِ;َات َِِواأل َ ْر‬ َّ ‫ءٍِم ْنِ ِع ْل ِم ِهِ ِإالَِّ ِب َماِشَا َء َِو ِس َعِ ُك ْر ِسيُّهُِال‬
ِ ‫طونَِِِب َش ْي‬ ُ ‫ِبإِ ْذنِ ِهِيَ ْعلَ ُمِ َماِبَيْنَِأ َ ْيدِي ِه ْم َِو َماِخ َْلفَ ُه ْم َِوالَِيُ ِحي‬
ِ ‫ي ِْال َع ِظيُِم‬
ُّ ‫اِو ُه َو ِْالعَ ِل‬َ ‫ظ ُه َم‬ ُ ‫َوالَِيَئُودُهُ ِِح ْف‬

Translation:

Allah! there is no Allah but He - the living, the Self-subsisting, Eternal. No slumber can seize him nor
sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence
except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind
them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend
over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them. For He is
the Most High, the Supreme (in glory).
 Tafheem ul Quran
Surah 59 Al-Hashr, Ayat 22-24

ِ‫لر ۡح ٰم ُن‬ َّ ‫ش َهادَةِِِِ ُه َوِا‬ َّ ‫ِوال‬ َ ‫ب‬ ۡ ‫ِعِِل ُم‬

ِ ‫ِالغ َۡي‬ ٰ ِ‫ِالِاِ ٰلهَِاِ َّالِ ُه َِو‬ۤ َ ‫َِّللاُِالَّ ِذ ۡى‬
‫ُه َو ه‬
ِ‫س‬ ۡ ‫ِال ِاِ ٰلهَ ِاِ َّال ِ ُه َِوۚ ِِا َ ۡل َم ِل ُك‬
ُ ‫ِالقُدُّ ۡو‬ ۤ َ ‫َِّللاُ ِالَّ ِذ ۡى‬
‫﴾ِ ُِه َو ه‬59:22﴿ِ‫الر ِح ۡي ُِم‬ َّ
ِ ‫س ۡب ٰحنَِِ ه‬
ِ‫َّللا‬ ُ ِِۚ‫ِال ُمت َ َك ِبه ُِر‬ ۡ ‫َّار‬
ُ ‫جـب‬َِ ‫ِالعَ ِز ۡي ُزِ ۡال‬
ۡ ‫ِال ُم َه ۡي ِم ُن‬ ۡ ‫ِال ُم ۡؤ ِم ُن‬ۡ ‫س ٰل ُم‬
َّ ‫ال‬
ُِ‫ص ه ِو ُِر ِلَـه‬ ۡ ‫ارُئ‬
َِ ‫ُِال ُم‬ ِ َ‫ِالب‬ ۡ ‫ـُق‬
ُ ‫ِالَخَـا ِل‬ۡ ُ‫َِّللا‬
‫﴾ِ ُِه َو ه‬59:23﴿َِِ‫ع َّما ِيُ ۡش ِر ُك ۡون‬ َ
ِۚ‫ض‬ ِ ِ ‫ِو ۡاالَ ۡر‬ َ ‫ت‬ ِ ‫س ٰم ٰو‬ َّ ‫س ِبه ُح ِلَهِۚ ِ َماِفِىِال‬ َ ُ‫ِال ُح ۡس ٰنىِۚ ِي‬ ۡ ‫ۡاالَ ۡس َما ٓ ُء‬
﴾59:24﴿ِِ ۡ ‫ِالعَ ِز ۡي ُز‬
‫ِال َح ِك ۡي ُِم‬ ۡ ‫َو ُه َو‬

(59:22) He32 is Allah: there is no god but He;33 the Knower of the unseen and the
manifest,34 He is the Most Merciful, the Most Compassionate.35 (59:23) He is Allah: there
is no god but He: the King,36 the Holy,37 the All-Peace,39 the Giver of security,38 the
Overseer,40 the Most Mighty,41 the Overpowering,42the All-Great.43 Exalted be He from
whatever they associate with Him. (59:24) He is Allah, the Planner,44 Executer and
Fashioner of creation.45 His are the names most beautiful.46 Whatever is in the heavens
and the earth extols His Glory.47 He is the Most Mighty, the Most Wise.48
Benefit:
Whoever recites the above verses after five namazes daily, shall abide in the heaven inshaALLAH,
ALLAH shall look at him with mercy 70 times and fulfil 70 of his needs and forgive him.inshaALLAH.

255. Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawmun lahu
ma fee alssamawati wama fee al-ardi man thaallathee yashfaAAu AAindahu illa bi-ithnihi
yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay-in min AAilmihi
illabima shaa wasiAAa kursiyyuhu alssamawati waal-arda wala yaooduhu hifthuhuma wahuwa
alAAaliyyu alAAatheemu

255. God! There is no god

But He,—the Living,
The Self-subsisting, Eternal.
No slumber can seize Him
Nor sleep. His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them.
Nor shall they compass
Aught of His knowledge
Except as He willeth.
His Throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding,
And preserving them
For He is the Most High,
The Supreme (in glory).

Xxxx
ShahidALLAH (Al-Imran 3:18;3:19)

Shahida Allahu annahu la ilaha illa huwa waalmalaikatu waoloo alAAilmi qaiman bialqisti la ilaha illa huwa alAAazeezu
alhakeem!Inna alddeena AAinda Allahi alislamu wama ikhtalafa allatheena ootoo alkitaba illa min baAAdi ma jaahumu
alAAilmu baghyan baynahum waman yakfur biayati Allahi fainna Allaha sareeAAu alhisabi!

Meaning:
3:18 There is no god but He: That is the witness of Allah, His angels, and those endued with
knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise.
3:19 The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent
therefrom except through envy of each other, after knowledge had come to them. But if any one
denies the Signs of Allah, Allah is swift at reckoning.

Benefit:
Whoever recites the above verses after five namazes daily, shall abide in the heaven inshaALLAH,
ALLAH shall look at him with mercy 70 times and fulfil 70 of his needs and forgive him.inshaALLAH.

SūraَIII.:َĀl-i-’Imrān,َorَTheَFamilyَofَ’Imrān

18. Shahida Allahu annahu la ilaha illa huwa waalmala-ikatu waoloo alAAilmi qa-iman bialqisti
la ilaha illa huwa alAAazeezu alhakeemu

18. There is no god but He

That is the witness of God,
His angels, and those endued
With knowledge, standing firm
On justice. There is no god but He,
The Exalted in Power,
The Wise.

19. Inna alddeena AAinda Allahi al-islamu wama ikhtalafa allatheena ootoo alkitaba illa min
baAAdi ma jaahumu alAAilmu baghyan baynahum waman yakfur bi-ayati Allahi fa-inna Allaha
sareeAAu alhisabi

19. The Religion before God

Is Islam (submission to His Will):
Nor did the People of the Book
Dissent therefrom except
Through envy of each other,
After knowledge had come to them.
But if any deny the Signs of God,
God is swift in calling to account.

26. Quli allahumma malika almulki tu/tee almulka man tashao watanziAAu almulka mimman
tashao watuAAizzu man tashao watuthillu man tashao biyadika alkhayru innaka AAala kulli
shay-in qadeerun

26. Say: "O God!

Lord of Power (and Rule),
Thou givest Power
To whom Thou pleasest,
And Thou strippest off Power
From whom Thou pleasest:
Thou enduest with honour
Whom Thou pleasest,
And Thou bringest low
Whom Thou pleasest:
In Thy hand is all Good."
Verily, over all things
Thou hast power.

Sayyiduna Ma’qal ibne-Yasir (RadhiAllaho anho) narrates

that Rasulullah (Sallallahu Alaihi Wasallam) said:

He who says (following words) in the morning three times,

“Aoodobillahis’samee il’aleem minash’shaytaan ir’rajeem”

(I seek refuge in Allah, the All-hearer, the All-knower, from the cursed satan)

and then recites the (following)

last three verses of Surah Al-Hashr, { 59:22-24 }

Allah will appoint seventy thousand angels for him,

who will continue to invoke blessings on him till the evening;
and if he were to die that day,
he would die as a martyr.
And the one who recites them in the evening,
he would be in the same rank.

{ Tirmidhi }

XXXX

Dua and remembrance after finishing the prayer with salaam

 َ ِ‫ِو ُه َوِ َعلَىِ ُِك ِهل‬،ِ
ِ ٍ‫ش ْيء‬ َ ُ‫يِويُ ِميت‬ ْ ‫ِوِلَه‬
َ ِ‫ِيُ ْحي‬،ُِ‫ُِال َح ْمد‬ َ ُ‫ُِال ُم ْلك‬
ْ ‫ِلَه‬،ُِ‫يكِلَه‬ َ ُ‫َالِ ِإلَهَِ ِإ َّالِهللا‬
َ ‫ِو ْحدَهُ َِالِش َِر‬،ِ

ٌ ‫قَد‬
ِ‫ِير‬
Translation
The messenger of Allah (may the peace and blessings of Allah be upon him) said: Whoever says (translation of
which is):

"None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and
praise, He gives life and causes death and He is over all things omnipotent."

ten times is like the one who had freed four souls from among the children of Ismaa'eel.

[In another narration: "who ever says it after Maghrib prayer, Allah will send guardians (i.e. angels) to protect him
(or her) from Shaytan until the morning, and will gain ten rewards and get ten bad deeds wiped off of his record"]

*Supplicate ten times in the evening (after the Asr or Maghrib) and in the morning (after Fajr prayers)
Transliteration
laa ilaaha ill-allaahu, waḥdahu laa shareeka lahu, lahul-mulku wa lahul-ḥamdu, yuḥyee wa yumeetu, wa huwa
‛alaa kulli shay’in qadeer
Sources: At-Tirmidhi No# 3534 and 3553

ِ‫ِو َع َم ًًلِ ُمتَقَب ًًَّل‬،ِ‫ا‬ َ ً‫اللَّ ُه َّمِ ِإ ِنهيِأ َ ْسأَلُ َكِ ِع ْل ًماِنَا ِفع‬
َ ِ‫ِو ِر ْزقًا‬،ِ‫ا‬
َِ ً‫طـ ِيهـب‬
Translation
O Allah, I ask You for knowledge which is beneficial and sustenance which is good, and deeds which are
acceptable.

(Suplicate after salam of the fajr prayer)

Transliteration
allaahumma innee as’aluka ‛ilman naafi‛an, warizqan ṭayyiban, wa ‛amalan mutaqabbalaa
Sources: Ibn Majah No# 925, 3843;

XXXX

When starting to read Qur’an: ( ‫الشیطان من العلیم السمیع باهلل أعوذ‬

‫)الرجیم‬
A’oodhu Billaah il-samee’ il-‘aleem min al-Shaitan ir-rajeem (I seek refuge with Allah,
the All-Hearing, All-Knowing, from the accursed Shaitan).
 ‫انَالر ِّجی َِّمِأ‬
ِّ ‫َمنَالش ْیط‬ ِّ ‫عُوذَُ ِّباهللَِّالس ِّم‬
ِّ ‫یعَا ْلع ِّل ِّیم‬
A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem (I seek refuge with Allaah, the All-Hearing,
All-Knowing, from the accursed Shaytaan)

ُ‫هللِّ أعُو َذ‬ َ ‫یع ِّبا‬ َِّ ‫ان ِّمنَ ا ْلع ِّل‬
َِّ ‫یم الس ِّم‬ َِّ ‫یمِِالر الش ْیط‬ َْ ‫ون ْف ِّخ َِّه ه ْمز َِّہ ِّم‬
َِّ ‫ن ِّج‬
‫ون ْفثِّ َِّه‬
A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem min hamzihi wa nafkhihi wa nafathihi (I seek
refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan from his suffocation, his
arrogance and his poetry).

Dua for expelling the devil and his whisperings

ُ‫اَللِّ أعُو َذ‬ َ ‫یع ِّب‬ َِّ ‫ان ِّمنَ ا ْلع ِّل‬
َِّ ‫یم الس ِّم‬ َِّ ‫یم الش ْیط‬ َْ ‫ه ْم ِّز َِّہ ِّم‬، ‫ون ْف ِّخ َِّه‬،
َِّ ‫ن الر ِّج‬
‫ون ْفثِّ َِّه‬
a‛oodhu billaahis-samee‛-il-‛aleemi minash-shayṭaan-ir-rajeem, min hamzihi, wa nafkhihi, wanafthih

"I seek refuge with Allah, the All-Hearing, the Omniscient, from the accursed Satan, from his spurs, puffs
and blowing"

Note:
*The prophet (may the peace of Allah and his blessings be upon him) explained the: spurs, puffs and
blowing as: the state of possession by devil (or loss of consciousness caused by this), arrogance and poetry
respectively
Sources: Sahih Al-Kalim Al-Tayeb No# 130

AL-HASHR SURAH 59: 22-24

َّ ‫ِوال‬
ِ‫ش َهادَةِِِِ ُه َو‬ َ ‫ب‬ ۡ ‫ِالِاِ ٰلهَِاِ َّالِ ُه َِوِِ ٰع ِل ُم‬
ِ ‫ِالغ َۡي‬ ۤ َ ‫َِّللاُِالَّ ِذ ۡى‬
‫ُه َو ه‬

ِ‫ِالر ِح ۡي ُِم‬
َّ ‫الر ۡح ِٰم ُن‬
َّ
(59:22) He is Allah: there is no god but He; the Knower of the unseen and the
32 33

manifest, He is the Most Merciful, the Most Compassionate.

34 35

32. These verses explain what kind of God He is, and what are His attributes, Who has
sent this Quran to you, Who has placed these responsibilities on you, and before Whom
you have to render an account of your deeds in the end. This mention of the divine
attributes immediately after the above theme automatically gives man the feeling that he
has not to deal with an ordinary being but with Almighty Allah Who has such and such
attributes. Here, one should also understand that although in the Quran, the attributes
of Allah Almighty have been stated in a unique way, which gives a clear concept of the
divine Being, there are two places where the attributes of Allah have been mentioned in
a most comprehensive way, in the verse of the Alkursi (Al- Baqarah, Ayat 255) and in
these verses of Surah Al-Hashr.

33. That is, He is the One besides Whom none else has the rank, position, attributes and
powers of Godhead so that he may be worshiped and served as god.

34. That is, He knows whatever is hidden from the creatures as well as whatever is
known and visible to them. Nothing of this universe is unknown to Him. He directly
knows whatever has happened in the past, whatever exists at present and whatever will
happen in the future. He does not stand in need of any means or medium of knowledge.

35. That is, He alone is the Being Whose mercy is limitless, which covers the whole
universe and blesses and benefits everything in it. None else in the world is the bearer of
such all-pervading, infinite mercy. The mercy of every other being, characterized by the
ability of mercy, is partial and limited, and that quality too is not essentially its own, but
bestowed by the Creator for a specific need and purpose. He has created the quality of
mercy for some other creature. He has created it in order to make one creature a means
for the development and well-being of the other creature. This by itself is a proof that
Allah’s Mercy is infinite.

ِ‫س ٰل ُِمِ ۡال ُم ۡؤ ِم ُن‬ ۡ ‫َِّللاُِالَّ ِذ ۡىِ َ ۤالِاِ ٰلهَِاِ َّالِ ُه َِوِِۚا َ ۡل َم ِل ُك‬
ُ ‫ِالقُدُّ ۡو‬
َّ ‫سِال‬ ‫ُه َو ه‬
ِ‫ع َّما‬ ‫س ۡب ٰحنَ ه‬
َ ِِ‫َِّللا‬ ۡ ‫َّار‬
ُ ِِۚ‫ِال ُمت َ َكِِبه ُِر‬ ُ ‫ِال َجـب‬ ۡ ‫ِالعَ ِز ۡي ُز‬ۡ ‫ۡال ُم َه ۡي ِم ُن‬

َِِ‫يُ ۡش ِر ُك ۡون‬
(59:23) He is Allah: there is no god but He: the King, the Holy, the All- 36 37

Peace, the Giver of security, the Overseer, the Most Mighty, the
39 38 40 41

Overpowering, the All-Great. Exalted be He from whatever they associate with

42 43

Him.
36. The word used in the original is al-Malik, which means that He alone is the real
Sovereign. Moreover, the word al- Malik in its general sense also gives the meaning that
He is King of the entire universe and not of a particular region or of a specific country.
His Sovereignty and rule comprehends the entire universe.

He is Master of everything. Everything submits itself to His command and power and
authority, and there is nothing to delimit His Sovereignty. At different places in the
Quran all aspects of Allah’s Sovereignty have been presented and explained fully.
And whoever exists in the heavens and the earth, belongs to Him. All are obedient to
Him. (Surah Ar-Room, Ayat 26).

He administers the affairs of the world from the heavens to the earth. (Surah As-Sajdah,
Ayat 5).

To Him belongs the dominion of the earth and the heavens, and all matters are referred
to Him for decision.( Surah Al- Hadid, Ayat 5).

He has no partner in His sovereignty. (Surah Al-Furqan, Ayat 2).

In His hand is the absolute control of everything. (Surah Ya Seen, Ayat 83).

Doer of whatever He wills. (Surah Al-Burooj, Ayat 16).

He is accountable to none for what He does, but all others are accountable (to Him).
(Surah Al-Anbiyia, Ayat 23).

Allah rules and there is none to reverse His decrees. (Surah Ar-Raad, Ayat 41).

The Being Who gives protection while none can give protection against Him. (Surah Al-
Momin, Ayat 88).

Say: O Allah, Sovereign of the Kingdom, You bestow kingdom on whomever You will,
and You take it away from whomever You will. You exalt whomever You will and You
abase whomever You will. All that is good is in Your power; indeed You have full power
over all things. (Surah Aal-i-Imran, Ayat 26).

These explanations make it abundantly clear that Allah is not King in some limited or
metaphoric sense but He is real King in the most perfect and complete sense of
sovereignty. As a matter of fact, if sovereignty in its true sense is at all found somewhere,
it is found only in Allah’s Kingship. Apart from this, wherever it is claimed to be,
whether in the person of a king or dictator, or in a class or group or family, or in some
nation, he or it possesses no sovereignty at all, for sovereignty is not a gift, which may at
one time be granted and at another time withdrawn, which may be in danger of being
usurped, the establishment and existence of which may be temporary and temporal, and
the sphere of power and authority of which may be circumscribed and restricted by
many other conflicting powers.

37. Al-Quddus is a superlative. It means that Allah is far exalted that He should have a
fault or defect or demerit. He is the purest Being. No evil can be imagined about Him.
Here, one should clearly understand that the attribute of holiness is a foremost
accompaniment of sovereignty. Man’s intellect and nature refuse to believe that a being
who is the bearer of sovereignty may be mischievous, ill behaved, ill-natured, who may
be characterized with these base qualities from whose power and authority his subjects
might be in danger of suffering evil instead of being blessed with good. That is why
wherever man thinks sovereignty is centered, he assumes holiness also to be there, even
if it is not there, for absolute sovereignty is inconceivable without holiness. But,
obviously, there is no real Sovereign, nor can there be, except Allah, Who is the Holy.
Whether it is monarchy, or sovereignty of the people, or dictatorship of the socialist
system, or some other form of human rule, in any case holiness for it is inconceivable.

38. The word As-Salam as used in the original means peace and Secure, Allah’s being
called As-Salam means that He is peace and safety personified. He is far exalted that
some calamity or weakness or defect should befall Him, or His Perfection should suffer
a decline or blemish.

39. The word Al-Mumin is derived from amun, which means to secure from fear, and
Mumin is one who provides security to others. Allah has been called Al-Mumin in the
sense that He provides security to His creatures. His creatures are secure from the fear
that He would ever wrong them, or deprive them of their rights, or allow their rewards
to go to waste, or would violate the promises He has made with them. Then, since no
object has been mentioned with this subject, but the epithet of Al-Mumin has been used
absolutely, it automatically gives the meaning that His security comprehends the entire
universe and all that it contains.

40. The word Al-Muhaimin has three meanings:

(1) The Guardian and Protector.

(2) The Observer who sees what everyone does.

(3) The Being Who has taken up the responsibility to fulfill the needs and requirements
of the people.

Here also, since the word Al-Muhaimin has been used absolutely, and no object has been
mentioned of this subject, therefore, it by itself gives the implied meaning that He is
guarding and protecting all creatures, is watching the acts and deeds of everyone, and
has taken up the responsibility of sustaining and providing for every creature in the
universe with its needs and requirements.

41. Al-Aziz: such an Almighty Being against Whom no one may dare raise his head, no
one may have the power to resist His decrees, before Whom everyone may be helpless
and powerless.

42. The word al-Jabbar as used in the original is derived from jabr which means setting
something right by use of power, reforming something by force. Allah has been called
Al-Jabbar in the sense that He sets the system of His universe right by the use of power
and enforces His will, which is entirely based on wisdom. Moreover, the word Jabber
also contains the meaning of greatness and glory. Thus, a palm-tree which is too tall for
the people to pluck its fruit is called jabber in Arabic. Likewise, an act which is grand
and glorious is called amal jabbar.

43. The word Al-Mutakabbir has two meanings.

(1) The one who is not actually great but poses as great.

(2) The one who is actually great and sets himself up as such.

Whether it is man or Satan, or some other creature, since greatness does not, in fact,
belong to it, its posing itself as great and claiming superiority over others is, a false claim
and a vice. Contrary to this, Allah Almighty is truly Great and greatness actually belongs
to Him, and everything in the universe is low and insignificant as against Him.
Therefore, His being Great and setting Himself up as Great is no false claim but reality;
it is not an evil quality but a virtue and excellence, which no one else has but Allah.

ِِۚ‫ِال ُح ۡس ٰنى‬ۡ ‫ُِاالَ ۡس َما ٓ ُء‬

ۡ ‫ص ه ِو ُِرِِلَـه‬
َ ‫م‬
ُ ۡ
‫ُِال‬‫ُئ‬ ‫ار‬
ِ َ ‫ب‬ ۡ
‫ِال‬ ُ
‫ـُق‬ ‫ل‬
ِ ‫َـا‬
‫َخ‬ ۡ
‫ِال‬ ‫ُه َو ه‬
ُ‫َِّللا‬
ۡ ‫ضِِۚ َو ُه َو‬
ِ‫ِالعَ ِز ۡي ُز‬ ِ ِ ‫ِو ۡاالَ ۡر‬ َ ‫ت‬ َّ ‫س ِبه ُحِلَهِ َماِفِىِال‬
ِ ‫س ٰم ٰو‬ َ ُ‫ي‬

ِِ ِ‫ۡال َح ِك ۡي ُم‬
(59:24) He is Allah, the Planner, Executer and Fashioner of creation. His are the
44 45

names most beautiful. Whatever is in the heavens and the earth extols His
46

Glory. He is the Most Mighty, the Most Wise.

47 48

44. That is, those who regard a creature as an associate in His powers, authority,
attributes, or in His Being, in fact, utter a grave falsehood, for Allah is far exalted that
anybody or anything should be an associate with Him in any sense.

45. That is, the entire world and everything in it, from the initial plan of its creation till
its coming into existence in its final, finished form, is entirely Allah’s work of creation.
Nothing has come into existence by itself nor come about accidentally, nor has anyone
else the least share in its creation and development. Here, Allah’s act of creation has been
described in three separate stages, which take place one after the other. First is the stage
of khalq, which means to ordain, or to plan. It is like an engineer’s conceiving the design
of a building, which he intends to build for a specific purpose and draws out its detailed
diagram and model. The second stage is barr, which actually means to separate, to cut,
to split asunder. The Creator has been called Al-barii in the sense that He enforces the
plan He has conceived and brings out the thing from non-existence into existence. It is
Analogous to the engineer’s putting marks on the ground of the full measurements of
the building according to the plan, digging the foundations, raising the walls and
completing all the practical preliminaries of the construction work. The third stage is
taswir, which means to give shape; here it implies giving something its final complete
shape. In all these three stages there is no resemblance whatever between Allah’s work
and human works. None of human plans is such as may not have been derived from
previous models and plans. But each of Allah’s plans is, unique and His own original
creation. Whatever man makes, he makes it by combining the substances created by
Allah. He does not bring anything from nonexistence into existence, but composes and
constructs by different methods whatever is present and available. Contrary to this,
Allah has brought everything from non-existence into creation, and the substance itself
of which He has made the universe is created by Him. Likewise, in the matter of giving
shape also man is not the inventor but an imitator, and only a poor imitator. The real
Maker of forms and shapes is Allah, Who has given a unique and matchless shape to
every species and individual and has never repeated exactly the same shape or from.

46. Names imply the adjectives, and “His are the excellent names” means that those
adjectives which indicate or express some kind of defect are not appropriate for Him. He
should be remembered by those names which express His attributes of Perfection. In the
Quran these beautiful names of Allah have been mentioned here and there, and in the
Hadith 99 names of that Exalted and Pure Being have been enumerated which Timidhi
and Ibn Majah have related on the authority of Abu Hurairah. If one studies these names
as mentioned in the Quran and the Hadith carefully, he can easily understand what
words would be appropriate and suitable if one has to remember Allah in another
language.

47. That is, everything proclaims with the tongue, or otherwise, that its Creator is free
from every fault and defect, weakness and error.

48. For explanation, see E.N. 2 of Surah

Xxxxx

ِۡ ‫ِالر ِح ۡي ِِمقُ ۡل ِٰۤياَيُّ َه‬

َِِ‫اِال ٰك ِف ُر ۡون‬ َّ ‫ِالر ۡحمٰ ِن‬
َّ ِ‫ِب ۡس ِمِهللا‬
(109:1) Say: “O unbelievers!” 1

1. A few points in this verse are particularly noteworthy:

(1) Although the Prophet (peace be upon him) has been commanded to tell this to the
disbelievers plainly, the theme that follows makes it explicit that every believer should
tell the disbelievers plainly what has been said in the following verses; so much so that
the person who has just believed and repented of kufr is also bound to express similarly
his disgust with and disapproval of the creed and rites of worship and gods of kufr.
Thus, though the first addressee of the word qul (say) is the Prophet (peace be upon him)
himself, the command is not restricted to him alone but it reaches every believer through
him.
(2) The word kafir is no abuse, which might have been used for the addressees of this
verse, but it implies the one who refuses to believe or is an unbeliever. As against it the
word mumin is used for the believer. Therefore, the Prophet’s (peace be upon him)
saying, by Allah’s command, O disbelievers... in fact, means: O you, who have refused
to believe in my apostleship and in the teachings brought by me. Likewise, when a
believer uses this word, it will imply those who do not believe in the Prophet Muhmmad
(peace be upon him).

(3) The word used is O kafirs and not O mushriks; therefore, the addressees are not only
the mushriks but all those people who do not acknowledge Muhammad (peace be upon
him) as Allah’s Messenger and the teachings and guidance brought by him as the
teaching and guidance given by Allah Himself, whether they be Jews, Christians,
Zoroastrians or the disbelievers, polytheists and pagans of the entire world. There is no
reason why this address be restricted to the pagans of Quraish or of Arabia only.

(4) To address the deniers with the word O kafirs is just like addressing certain people
as O enemies, or O opponents. Such an address is not, in fact, directed to the person of
the addressee but it is made on the basis of their characteristic of enmity and opposition,
and lasts only until they are so characterized. If one of them gives up enmity and
opposition, or turns a friend and supporter, he no longer remains the addressee of this
word. Likewise, the address of O kafirs to the people also is in view of their characteristic
of kufr and not their person. This address would be perpetual for him who continues to
be a kafir till death, but the one who believes will no longer be its addressee.

(5) Many scholars from among the commentators have expressed the opinion that in this
Surah the address of O disbelievers applied only to a few persons of Quraish, who were
visiting the Prophet (peace be upon him) with proposals of compromise regarding
religion and about whom Allah had informed His Messenger (peace be upon him) that
they would not believe. They have formed this opinion for two reasons. First, that it is
followed by La a budu ma ta budun: I do not worship him or those whom you worship.
They say that this does not apply to the Jews and Christians, for they worship Allah.
Second, that this is also followed by: wala antum abiduna ma aabud: Nor are you
worshippers of Him Whom I worship. Their reasoning is that this statement does not
apply to the people who at the revelation of this Surah were disbelievers but later
believed. Both these arguments are incorrect. As for these verses, their explanation that
follows will show that they do not bear the meaning which has been understood from
them. Here, to point out the error of the reasoning it would be enough to say that if the
addressees of this Surah were only these people, why then does this Surah still continue
to be recited when they are dead and gone from the world long long ago? And what was
the need of making this Surah a part of the Quran permanently so that the Muslims
should continue to read it for ever afterwards?

َِِ‫َ ۤالِا َ ۡعبُدُِ َماِتَعۡ بُد ُۡون‬

(109:2) I do not worship those that you worship 2

2. This includes all those deities whom the disbelievers and the polytheists have been,
and are still, worshipping everywhere in the world, whether they are the angels, the jinn,
prophets, saints, spirits of the living or dead men, or the sun, the moon, stars, animals,
trees, rivers, idols and imaginary gods and goddesses. One may say that the pagans of
Arabia also acknowledged Allah as a deity and the other pagans of the world also have
never disacknowledged Allah as a deity till today. As for the followers of the earlier
scriptures, they also acknowledge Allah alone as the real deity. How then can it be correct
to exonerate oneself from the worship of all the deities of all those people, without
exception, when Allah too is included among them?

The answer is that if Allah is worshipped along with others regarding Him as a deity
among other deities, the believer in Tauhid will inevitably express his immunity from
this worship, for in his sight Allah is not a deity out of a collection of deities, but He alone
is the real deity, and the worship of the collection of deities is no worship of Allah,
although worship of Allah is also included in it. The Quran has clearly stated that Allah’s
worship is only that which does not have any tinge of the worship of another and in
which man makes his worship exclusively Allah’s. And the only command they were
given, was to worship Allah, making their religion sincerely His, turning all their
attention towards Him. (Surah Al-Bayyinah, Ayat 5).

This subject has been explained at many places in the Quran forcefully; for example, see
( Surah An-Nisa, Ayats 145-146); (Surah Al-Aaraf, Ayat 29); ( Surah Az-Zumar, Ayats 2,
3, 11, 14, 15); (Surah Al-Mumin, Ayat 14, 64-66). It has been further explained in a Hadith
Qudsi (i.e. divine word revealed through the mouth of the Prophet) in which the
messenger of Allah says: Allah says, I am Self-Sufficient of the association of every
associate most of all. Whoever performed an act in which he also associated another with
Me, I am free of it, and the entire act is for him who was associated. (Muslim, Musnad
Ahmad, Ibn Majah). Thus, acknowledging Allah as one of the two, three or many gods
and serving and worshipping others along with Him is, in fact, the real kufr, declaration
of immunity from which is the object of this Surah.

ٰ ‫َو َ ۤالِا َ ۡنـت ُ ۡم‬

ُِِ‫ِع ِبد ُۡونَ ِ َم ۤاِا َ ۡعبُ ِد‬
(109:3) neither do you worship Him Whom I worship; 3

3. The words used are: ma abudu. The word ma in Arabic, is generally used for lifeless
or unintelligent things, and the word mun for intelligent and rational beings. The
question arises why has ma abudu been used here instead of man abudu? The
commentators generally give four answers to it:

(1) That ma here is in the meaning of mun.

(2) That ma here is in the meaning of alladhi (i.e. which or who).

(3) That in both the sentences ma is in the meaning of a noun of action (masdar) and it
means: I do not perform the kind of worship that you perform, i.e. polytheistic worship,
and you do not perform the kind of worship that I perform, i.e. worship of One God.

(4) That since in the first sentence ma tabuduna has been used, in the second ma abudu
has been used to keep the style; in both places there is only the uniformity of the word,
there is no uniformity of meaning; instances of this are found elsewhere also in the
Quran. For example, in (Surah Al-Baqarah, Ayat 194), it has been said: Therefore, if
anyone transgresses a prohibition by attacking you, you may do likewise. Obviously, to
transgress likewise in retaliation is no transgression, but the word transgression (in
retaliation) has been used only for the sake of uniformity in style. In (Surah At-Taubah,
Ayat 67), it has been said: They forgot Allah, so Allah forgot them. Whereas Allah does
not forget. What is meant to be said is that Allah ignored them. The word nisyan in
respect of Allah has been used corresponding to their nisyan (forgetfulness) only to keep
the uniformity of the study.

Although all these four interpretations are correct in their own way, and there is room
in Arabic to take all these meanings, yet none of these explains the real object for which
ma abudu has been used instead of mun abudu. As a matter of fact, when mun is used
for a person in Arabic, it is meant to say or ask something about his person, and when
ma is used, it is meant to ask or express something about his characteristics and traits.
This can be explained in English by the questions: who is he, and what is he, about a
person. When it is asked, who is he, the object is to know something about his person.
But when it is asked, what is he, the object is to know whether, for example, he belongs
to the army, and if so, what is his rank, or whether he belongs to some teaching
organization, and if so, whether he is a lecturer in it, or a reader, or a professor, what
science or art subject he teaches, what are his qualifications, etc.

Thus, if in this verse, it was said: La antum abiduna mun abud, it would mean: You are
not worshippers of the being whom I worship, and in response, the disbelievers and the
polytheists could have said that they too believed in the Being of Allah and also
worshipped Him. But when it was said: La antum abiduna ma abud, it meant: You are
not worshippers of the deity who has the attributes of the deity whom I worship.

And this is the real point on the basis of which the religion of the Prophet Muhammad
(peace be upon him) is absolutely distinguished from the religions of all kinds of
disbelievers, besides the deniers of God, for his God is utterly different from the God of
all of them. The God of some of them is such that He stood in need of rest on the seventh
day after having created the world in six days, Who is not God of the universe but God
of Israel, Who stands in a special relationship to the people of one particular race, which
is not shared by other men, Who wrestles with the Prophet Jacob and cannot throw him,
Who has also a son, named Ezra. The God of some others is father of an only son, called
Jesus Christ, and He causes His son to be crucified in order to make him an atonement
for the sins of others. The God of some has wife and children, but begets only daughters.
The God of some assumes human form and shape and living in a human body on the
earth works like men. The God of some is merely an Essence, or Cause of causes, or the
First Cause, Who after giving the system of the universe the initial push is sitting aside
unconcerned, the universe is working by itself according to some relentless laws, and
now He and man have nothing to do with each other. In short, even the unbelievers who
acknowledge God do not, in fact, acknowledge the God, Who is the Creator, Master,
Disposer, Administrator and Ruler of the entire universe, Who has not only set the
system of the universe but is running and controlling it by Himself every moment, Who
is above every defect, fault, weakness and error, Who is free from every similitude, every
physical limitation, every likeness, Who is Self- Sufficient of every companion and
associate, Who has no partner in His Being, attributes, powers and entitlement to
worship, Who is far too Holy that He should have children, or should take some one for
a son, or should have an exclusive relationship with a community or race, Who is directly
related to each individual creature of His as its Providence, Sustainer and Guardian, Who
hears the prayers and answers them, Who alone possesses all the powers to give life and
death, to cause profit and loss, and to make and mar destinies, Who not only sustains
His creatures but also guides each according to its nature and need, Who is not only our
God Whom we worship but also enjoins commands and prohibitions through His
Prophets and His Books, which we have to obey, before Whom we are accountable for
our deeds, Who will resurrect us after death, call us to account and reward and punish
us accordingly. No one in the world except for Muhammad (peace be upon him) and his
followers are worshipping the God with these attributes. If at all some others also are
worshipping God, they are not worshipping the real and true God but the God who is
their self-invented, imaginary God.

ِ‫عبَ ۡدت ُّ ِۡم‬ َ ِ‫َو َ ۤالِاَنَا‬

َ ِ‫عا ِبدٌِ َّما‬
(109:4) nor will I worship those whom you have worshipped;

ُِِ‫ِع ِبد ُۡونَ ِ َم ۤاِا َ ۡعبُد‬ ۤ َ ‫َو‬

ٰ ‫ِالِا َ ۡنـت ُ ۡم‬
(109:5) nor are you going to worship Him Whom I worship. 4

4. A section of the commentators is of the view that both these sentences are a repetition
of the theme of the first two sentences and the repetition is meant to strengthen the
statement in the first two sentences. But many commentators do not regard it as a
repetition. They say that a new theme has been expressed in these which is different from
the theme of the first two sentences. In our opinion they are correct in so far as there is
no repetition in these sentences, for in these only “nor are you worshippers of Him
Whom I worship” has been repeated, and this repetition also is not in the sense in which
this sentence was used first. But after negating the repetition the meanings that this
section of the commentators has given of these two sentences are very different from
each other. There is no occasion here to take up and discuss each of the meanings given
by the commentators. Avoiding details we shall only discuss the meaning which is
correct in our opinion.

In the first sentence, it has been said: “Nor am I a worshipper of those whom you have
worshipped.” Its theme is absolutely different from the theme of verse 2, in which it was
said: “I do not worship those whom you warship,” These two things widely differ in two
aspects. First, that although there is denial, and a forceful denial, in saying that “I do not,
or shall not, do such and such a thing,” yet there is much greater force in saying that “I
am not a doer of such and such a thing,” for it means: “It is such an evil thing that nothing
to say of committing it; it is not possible that I would even think of it, or have intention
of doing it.” Second, that the sentence “whom you worship” applies to only those gods
whom the disbelievers are worshipping now. On the contrary, the sentence “whom you
have worshipped” applies to all those gods whom the disbelievers and their forefathers
have been worshipping in the past. Now, it is a well known fact that the gods of the
polytheists and disbelievers have always been changing and their number increasing
and decreasing. In different ages different groups of them have been worshipping
different gods, and the gods of all the disbelievers have never always been the same
everywhere. Therefore, the verse means: I exonerate myself not only from your gods of
today but also from the gods of your forefathers, and I am not a person who would even
think of worshipping such gods.

As for the second sentence, although its words in verse 5 are the same as in verse 3, yet
its meaning at the two places is different. In verse 3, it follows this sentence: “I do not
worship those whom you worship.” Therefore, it means: “Nor are you worshippers of
the God having the attributes of the One God Whom I worship.” And in verse 5, it
follows this sentence: “Nor am I a worshipper of those whom you have worshipped.”
Therefore, it means: “Nor does it seem you would become worshippers of the One God
Whom I worship.” Or, in other words, “It is not possible that 1 should become a
worshipper of each of those gods whom you and your forefathers have worshipped, and
on account of your aversion to adopting worship of One God, instead of many gods, it
cannot be expected that you would desist from this wrong worship and will become
worshipper of Him Whom I worship.

ِ ِ‫ىِ ِد ۡي ِن‬ َ ‫لَـ ُك ۡمِ ِد ۡينُ ُك ۡم‬

َ ‫ِو ِل‬
(109:6) To you is your religion, and to me, my religion. 5

5. That is, my religion is entirely distinct and separate from your religion. I am not a
worshipper of your gods and you are not worshippers of my God. I cannot worship your
gods and you are not prepared to worship my God, Therefore, you and I can never follow
and walk one and the same path together. This is not a message of tolerance to the
disbelievers, but a declaration of immunity, disgust with and dissociation from them as
long as they are disbelievers. Its object is to disappoint them absolutely and finally that
in the matter of religion the party of Allah’s Messenger (peace be upon him) and his
followers would ever come to terms with them. This same declaration of immunity and
expression of disgust has been made in the Makki Surahs revealed after this Surah
successively.

Thus, in Surah Younus, it was said: If these people deny you, say to them: 1 am
responsible for my deeds and you are responsible for yours: you are not accountable for
what I do, and I am not accountable for what you do. (verse 41). Then further on in the
same Surah it was said: O Prophet, say: O mankind, if you are still in doubt concerning
my faith, know that I do not worship those whom you worship beside Allah, but I
worship that Allah alone, Who has the power to cause your death. (verse 104).

In Surah Ash-Shuara it was said: If they disobey you, tell them: I am not responsible for
what you do. (verse 216).

In Surah Saba it was said: Say to them: you will not be questioned for the errors we have
committed, nor shall we be answerable for what you are doing. Say, our Lord will gather
us together, then He will judge between us rightly. (verses 25-26).

In Surah az-Zumar: Tell them plainly: O my people, do whatever you will, so shall I.
Soon you shall come to know as to whom comes the disgraceful torment and who gets
the enduring punishment. (verses 39- 40).

Then the same lesson was taught in Al-Madinah to all the Muslims: There is indeed an
excellent example for you in Abraham and his companions when they said to their
people plainly: We have nothing to do with you and your gods, whom you worship
beside God; we have renounced you and there has arisen between us and you enmity
and hatred for ever, until you believe in Allah, the One. (Surah Al-Mumtahinah, Ayat 4).

These continuous explanations of the Quran do not leave any room whatever for the
doubt that the verse Lakum dinu kum wa liya din does not mean: You may go on
following your religion and allow me to follow mine, but it is the kind of declaration
made in Surah Az-Zumar, Ayat 14: O Prophet, say to them: I shall serve Allah alone,
making my religion sincerely His. As for you, you may serve whomever you please
beside Him. (verse 14).

From this verse lmam Abu Hanifah and Imam Shafei have deduced that kufr (unbelief),
as a whole, is one community, however discordant and different from each other be the
religions of the unbelievers; therefore, a Jew can inherit a Christian, and a Christian a
Jew, and likewise the unbeliever of one religion can inherit the unbeliever of another
religion, if there exists between them a relationship by descent or marriage, or some other
connection, which necessitates the passage of inheritance of one to another. On the
contrary, Imam Malik, Imam Auzai and Imam Ahmad hold the view that the followers
of one religion cannot inherit the followers of another religion. They deduce this from
the Hadith which has been related on the authority of Hadrat Abdullah bin Amr bin
alAas, saying that Allah’s Messenger (peace be upon him) said: The people of two
different communities cannot inherit each other. (Musnad Ahmad, Abu Daud, Ibn
Majah, Daraqutni).

A Hadith with almost the same content has been related by Tirmidhi from Jabir, by Ibn
Hibban from Abdullah bin Umar, and by Bazzar from Abu Hurairah. Dealing with this
legal problem comprehensively, the well known Hanafi Imam; Shamsul-Aimmah
Sarakhsi, writes: The unbelievers can inherit each other mutually for all those reasons for
which the Muslims inherit each other mutually, and they can also inherit each other in
certain other cases in which the Muslims do not inherit each other. The fact is that Allah
recognizes only two ways of life, the religion of truth and the religion of falsehood; that
is why He has declared: Lakum dinu-kum wa liya din. And He has classified the people
also into two groups, one group will go to Paradise and this consists of the believers, and
the second group will go to Hell and this consists of the disbelievers collectively. And
He has declared the two groups only as the potential opponents of each other: These are
the two parties who have disputed about their Lord. (Surah Al-Hajj, Ayat 19).

That is, one group comprises all the disbelievers collectively and they are opposed to the
believers. We do not admit that they are separate and distinct communities according to
their beliefs, but as against the Muslims they all form one community. For the Muslims
affirm faith in the apostleship of Muhammad (peace be upon him) and in the Quran and
they (disbelievers) refuse to affirm faith. For this very reason they have been declared to
be unbelievers and are one community as opposed to the Muslims. The Hadith, La yata-
warith ahl millatain, points to the same thing as explained above. For the Prophet (peace
be upon him) has explained the word millatain (two communities) by his saying: La
yarithul Muslim al-kafir wa lal-kafir al-Muslim: The Muslim cannot inherit the
disbeliever, nor the disbeliever can inherit the Muslim. (AlMabsut vol. 30, pp. 30-32). The
Hadith cited here by Imam Sarakhsi has been related by Bukhari, Muslim, Nasai,
Ahmad, Tirmidhi, Ibn Majah and Abu Daud on the authority of Usamah bin Zaid.

Xxxxx

‫ِالر ِح ۡي ِِمقُ ۡلِ ُه َو ه‬

ٌِِ‫َِّللاُِِا َ َح ِد‬ َّ ‫ِالر ۡحمٰ ِن‬
َّ ِ‫ِب ۡس ِمِهللا‬
(112:1) Say: “He is Allah, the One and Unique;
1 2 3

1. The first addressee of this command is the Prophet (peace be upon him) himself for it
was he who was asked: Who is your Lord and what is He like. Again it was he who was
commanded to answer the question in the following words. But after him every believer
is its addressee. He too should say what the Prophet (peace be upon him) had been
commanded to say.

2. That is, my Lord to Whom you want to be introduced is none but Allah. This is the
first answer to the questions, and it means: I have not introduced a new lord who I want
you to worship beside all other gods, but it is the same Being you know by the name of
Allah. Allah was not an unfamiliar word for the Arabs. They had been using this very
word for the Creator of the universe since the earliest times, and they did not apply this
word to any of their other gods. For the other gods they used the word ilah. Then their
beliefs about Allah had become fully manifest at the time Abraha invaded Makkah. At
that time there existed 360 idols of gods (ilahs) in and around the Kabah, but the
polytheists forsaking all of them had invoked only Allah for protection. In other words,
they knew in their hearts that no ilah could help them on that critical occasion except
Allah. The Kabah was also called Bait-Allah by them and not Baitilahs after their self-
made gods. At many places in the Quran the polytheistic Arabian belief about Allah has
been expressed, thus:

In Surah Az-Zukhruf it has been said: If you ask them who created them, they will surely
say, Allah. (verse 87).

In Surah Al-Ankabuut: If you ask them, who has created the earth and the heavens and
who has subjected the moon and the sun. They will surely say: Allah. And if you ask
them, who sent down rainwater from the sky and thereby raised the dead earth back to
life. They will surely say: Allah. (verses 61-63).

In Surah Al-Muminun: Say to them, tell me, if you know, whose is the earth and all who
dwell in it. They will say, Allah’s. Say to them: To whom do the seven heavens and the
Glorious Throne belong. They will say: To Allah. Say to them: Tell me, if you know,
whose is the sovereignty over everything. And who is that Being who gives protection
while none else can give protection against Him. They will surely reply: This power
belongs to Allah. (verses 84-89).

In Surah Younus: Ask them: Who provides for you from the heavens and the earth. Who
has power over the faculties of hearing and sight. Who brings forth the living from the
dead and the dead from the living. Who directs the system of the universe. They will
surely reply: Allah. (verse 31).

Again in Surah Younus at another place: When you set sails in ships, rejoicing over a fair
breeze, then all of a sudden a strong wind begins to rage against the passengers and
waves begin to surge upon them from every side and they realize that they have been
encircled by the tempest. At that time they pray to Allah with sincere faith, saying: If you
deliver us from this peril, we will become Your grateful servants. But when He delivers
them, the same people begin to rebel on the earth against the truth. (verses 22-23).

The same thing has been reiterated in Surah Bani Israil, thus: When a misfortune befalls
you on the sea, all of those whom you invoke for help fail you but He (is there to help
you), yet when He brings you safe to land, you turn away from Him. (verse 67).
Keeping these verses in view, let us consider that when the people asked: Who is your
Lord and what is He like to Whom service and worship you call us. The answer given
was Huwa Allah: He is Allah. This answer by itself gives the meaning: My Lord is He
whom you yourself acknowledge as your own as well as the whole world’s Creator, its
Master, Sustainer and Administrator, and He whom you invoke for help at critical times
beside all other deities, and I invite you to His service alone. This answer comprehends
all the perfect and excellent attributes of Allah. Therefore, it is not at all conceivable that
the Creator of the universe, its Administrator and Disposer of its affairs, Sustainer of all
the creatures living in it, and the Helper of the servants in times of hardship, would not
be living, hearing and seeing, that He would not be an All-Powerful, All-Knowing, All-
Wise, All-Merciful and All-Kind Sovereign.

3. The scholars have explained the sentence Huwa-Allahu Ahad syntactically, but in our
opinion its explanation which perfectly corresponds to the context is that Huwa is the
subject and Allahu its predicate, and Ahad-un its second predicate. According to this
parsing the sentence means: He (about Whom you are questioning me) is Allah, is One
and only one. Another meaning can also be, and according to language rules it is not
wrong either: He is Allah, the One.

Here, the first thing to be understood is the unusual use of ahad in this sentence. Usually
this word is either used in the possessive case as yaum ul-ahad (first day of the week),
or to indicate total negative as Ma jaa a-ni ahad-un (No one has come to me), or in
common questions like Hal indaka ahadun (Is there anyone with you), or in conditional
clauses like Injaa-ka ahad-un (If someone comes to you), or in counting as ahad, ithnan,
ahad ashar (one, two, eleven). Apart from these uses, there is no precedent in the pre-
Quranic Arabic that the mere word ahad might have been used as an adjective for a
person or thing. After the revelation of the Quran this word has been used only for the
Being of Allah, and for no one else. This extraordinary use by itself shows that being
single, unique and matchless is a fundamental attribute of Allah; no one else in the world
is qualified with this quality: He is One, He has no equal.

Then, keeping in view the questions that the polytheists and the followers of earlier
scriptures asked the Prophet (peace be upon him) about his Lord, let us see how they
were answered with ahad-un after Huwa-Allah.

First, it means: He alone is the Sustainer: no one else has any share or part in providence
and since He alone can be the Ilah (Deity) Who is Master and Sustainer, therefore, no one
else is His associate in Divinity either.

Secondly, it also means He alone is the Creator of the universe: no one else is His
associate in this work of creation. He alone is the Master of the universe, the Disposer
and Administrator of its system, the Sustainer of His creatures, Helper and Rescuer in
times of hardship; no one else has any share or part whatever in the works of Godhead,
which as you yourselves acknowledge, are works of Allah.
Thirdly, since they had also asked the questions: Of what is your Lord made? What is
His ancestry? What is his sex? From whom has He inherited the world and who will
inherit it after Him? All these questions have been answered with one word ahad for
Allah. It means:

(1) He alone has been, and will be, God forever; neither was there a God before Him, nor
will there be any after Him.

(2) There is no race of gods to which He may belong as a member: He is God, One and
Single, and none is homogeneous with Him.

(3) His being is not merely One (wahid but ahad, in which there is no tinge of plurality
in any way:

He is not a compound being, which may be analyzable or divisible, which may have a
form and shape, which may be residing somewhere, or may contain or include
something, which may have a color, which may have some limbs, which may have a
direction, and which may be variable or changeable in any way. Free from every kind of
plurality He alone is a Being who is Ahad in every aspect. (Here, one should fully
understand that the word wahid is used in Arabic just like the word one in English. A
collection consisting of great pluralities is collectively called wahid or one, as one man,
one nation, one country, one world, even one universe, and every separate part of a
collection is also called one. But the word Ahad is not used for anyone except Allah. That
is why wherever in the Quran the word wahid has been used for Allah, He has been
called Ilah wahid (one Deity), or AllahulWahid- al-Qahhar (One Allah Who is
Omnipotent), and nowhere just wahid, for this word is also used for the things which
contain pluralities of different kinds in their being. On the contrary, for Allah and only
for Allah the word Ahad has been used absolutely, for He alone is the Being Who exists
without any plurality in any way, Whose Oneness is perfect in every way.

ُِِ‫ص َم ِد‬ ‫َه‬

َّ ‫َّللاُِال‬
(112:2) Allah, Who is in need of none and of Whom all are in need; 4

4. The word used in the original is samad of which the root is smd. A look at the
derivatives in Arabic from this root will show how comprehensive and vast this word is
in meaning. (Lexical discussion of the meanings of the derivatives is omitted).

On the basis of these lexical meanings the explanations of the word as-Samad in the verse
Allah-us-Samad, which have been reported from the companions, their immediate
successors and the later scholars are given below:

Ali, Ikrimah and Kab Ahbar: Samad is he who has no superior.

Abdullah bin Masud, Abdullah bin Abbas and Abu Wail Shaqiq bin Salamah: The
chieftain whose chieftaincy is perfect and of the most extraordinary kind.

Another view of Ibn Abbas: Samad is he to whom the people turn when afflicted with a
calamity. Still another view of his: The chieftain who in his chieftaincy, in his nobility
and glory, in his clemency and forbearance, in his knowledge and wisdom is perfect.

Abu Hurairah: He who is independent of all and all others are dependent upon him.

Other views of Ikrimah: He from whom nothing ever has come out, nor normally comes
out, who neither eats nor drinks. Views containing the same meaning have been related
from Shabi and Muhammad bin Kab al-Kurazi also.

Suddi: The one to whom the people turn for obtaining the things they need and for help
in hardships.

Saeed bin Jubair: He who is perfect in all his attributes and works.

Rabi bin Jubair: He who is immune from every calamity.

Muqatil bin Hayyan: He who is faultless.

Ibn Kaysan: He who is exclusive in his attributes.

Hasan Basri and Qatadah: He who is ever-living and immortal. Similar views have been
related from Mujahid, Mamar and Murrat alHamadani also.

Murrat al-Hamadani’s another view is: He who decides whatever he wills and does
whatever he wills, without there being anyone to revise his judgment and decision.

Ibrahim Nakhai: He to whom the people turn for fulfillment of their desires.

Abu Bakr al-Anbari: There is no difference of opinion among the lexicographers that
samad is the chief who has no superior and to whom the people turn for fulfillment of
their desires and needs and in connection with other affairs. Similar to this is the view of
Az-Zajjaj, who says Samad is he in whom leadership has been perfected, and to whom
one turns for fulfillment of his needs and desires.

Now, let us consider why Allahu-Ahad has been said in the first sentence and why Allah-
us-Samad in this sentence. About the word ahad we have explained above that it is
exclusively used for Allah, and for none else. That is why it has been used as ahad, in the
indefinite sense. But since the word samad is used for creatures also, Allall-us-Samad
has been said instead of Allah Samad, which signifies that real and true Samad is Allah
alone. If a creature is samad in one sense, it may not be samad in some other sense, for it
is mortal, not immortal; it is analyzable and divisible, is compound, its parts can scatter
away any time; some creatures are dependent upon it, and upon others it is dependent;
its chieftaincy is relative and not absolute; it is superior to certain things and certain other
things are superior to it; it can fulfill some desires of some creatures but it is not in the
power of any creature to fulfill all the desires of all the creatures, On the contrary, Allah
is perfect in His attributes of Samad in every respect; the whole world is dependent upon
Him in its needs, but He is not dependent upon anyone; everything in the world turns
to Him, consciously or unconsciously, for its survival and for fulfillment of the needs of
everyone; He is Immortal and Ever-living; He sustains others and is not sustained by
anyone; He is Single and Unique, not compound so as to be analyzable and divisible; His
sovereignty prevails over entire universe and He is Supreme in every sense. Therefore,
He is not only Samad but As-Samad, i.e. the Only and One Being Who is wholly and
perfectly qualified with the attribute of samad in the true sense.

Then, since He is As-Samad, it is necessary that He should be Unique, One and Only, for
such a being can only be One, which is not dependent upon anyone and upon whom
everyone else may be dependent; two or more beings cannot be self-sufficient and
fulfillers of the needs of all. Furthermore, His being As-samad also requires that He alone
should be the Deity, none else, for no sensible person would worship and serve the one
who had no power and authority to fulfill the needs of others.

ِِ‫ِولَ ۡمِيُ ۡولَ ۡد‬

َ ِِ ِ ِ‫لَ ۡمِيَ ِل ۡد‬
(112:3) He neither begot any nor was He begotten, 5

5. The polytheists in every age have adopted the concept that like men, gods also belong
to a species, which has many members and they also get married, beget and are begotten.
They did not even regard Allah, Lord of the universe, as supreme and above this concept
of ignorance, and even proposed children for Him. Thus, the Arabian belief as stated in
the Quran was that they regarded the angels as daughters of Allah. The Prophetic
communities too could not remain immune from this creed of paganism. They too
adopted the creed of holding one saintly person or another as son of God. Two kinds of
concepts have always been mixed up in these debasing superstitions. Some people
thought that those whom they regarded as Allah’s children, were descended from him
in the natural way and some others claimed that the one whom they called son of God,
had been adopted by Allah Himself as a son. Although they could not dare call anyone
as, God forbid, father of God, obviously human mind cannot remain immune against
such a concept that God too should be regarded as a son of somebody when it is
conceived that He is not free from sex and procreation and that He too, like man, is the
kind of being which begets children and needs to adopt a son in case it is childless, That
is why one of the questions asked of the Prophet (peace be upon him) was: What is the
ancestry of Allah, and another was: From whom has He inherited the world and who
will inherit it after Him.

If these assumptions of ignorance are analyzed, it becomes obvious that they logically
necessitate the assumption of some other things as well.
First, that God should not be One, but there should be a species of Gods, and its members
should be associates in the attributes, acts and powers of Divinity. This not only follows
from assuming God begetting children but also from assuming that He has adopted
someone as a son, for the adopted son of somebody can inevitably be of his own kind.
And when, God forbid, he is of the same kind as God, it cannot be denied that he too
possesses attributes of Godhead.

Second, that the children cannot be conceived unless the male and the female combine
and some substance from the father and the mother unites to take the shape of child.
Therefore, the assumption that God begets children necessitates that He should, God
forbid, be a material and physical entity, should have a wife of His own species, and
some substance also should issue from His body.

Third, that wherever there is sex and procreation, it is there because individuals are
mortal and for the survival of their species it is inevitable that they should beget children
to perpetuate the race. Thus, the assumption that God begets children also necessitates
that He should, God forbid, Himself be mortal, and immortality should belong to the
species of Gods, not to God Himself. Furthermore, it also necessitates that like all mortal
individuals, God also, God forbid, should have a beginning and an end. For the
individuals of the species whose survival depends upon sex and procreation neither exist
since eternity nor will exist till eternity.

Fourth, that the object of adopting some one as a son is that a childless person needs a
helper in his lifetime and an heir after his death. Therefore, the supposition that Allah
has adopted a son inevitably amounts to ascribing all those weaknesses to His sublime
Being which characterize mortal man.

Although all these assumptions are destroyed as soon as Allah is called and described as
Ahad and As-Samad, yet when it is said: Neither has He an offspring nor is He the
offspring of another, there remains no room for any ambiguity in this regard. Then, since
these concepts are the most potent factors of polytheism with regard to Divine Being,
Allah has refuted them clearly and absolutely not only in Surah Al-Ikhlas but has also
reiterated this theme at different places in different ways so that the people may
understand the truth fully. For example let us consider the following verses:

Allah is only One Deity: He is far too exalted that He should have a son: whatever is in
the heavens and whatever is in the earth belongs to Him. (Surah An-Nisa, Ayat 171).

Note it well: they, in fact, invent a falsehood when they say, Allah has children. They are
utter liars. (Surah As-Saaffat, Ayats 151-152).

They have invented a blood-relationship between Allah and the angels, whereas the
angels know well that these people will be brought up (as culprits). (Surah As-Saaffat,
Ayat 158).

These people have made some of His servants to be part of Him. The fact is that man is
manifestly ungrateful. (Surah Az-Zukhruf, Ayat l5).
Yet the people have set up the Jinn as partners with Allah, whereas He is their Creator;
they have also invented for Him sons and daughters without having any knowledge,
whereas He is absolutely free from and exalted far above the things they say. He is the
Originator of the heavens and the earth: how should He have a son, when He has no
consort? He has created each and every thing. (Surah AlAnaam, Ayats 100-101).

They say: the Merciful has offspring. Glory be to Allah! They (whom they describe as His
offspring) are His mere servants who have been honored. (Surah Al-Anbiya, Ayat 26).

They remarked: Allah has taken a son to himself. Allah is All-pure: He is Self Sufficient.
He is the Owner of everything that is in the heavens and the earth. Have you any
authority for what you say? What, do you ascribe to Allah that of which you have no
knowledge. (Surah Younus, Ayat 68).

And (O Prophet) say: Praise is for Allah who has begotten no son nor has any partner in
His Kingdom nor is helpless to need any supporter. (Surah Bani Israil, Ayat 111).

Allah has no offspring, and there is no other deity as a partner with Him. (Surah Al-
Muminun, Ayat 91).

In these verses the belief of the people who ascribe real as adopted children to Allah, has
been refuted from every aspect, and its being a false belief has also been proved by
argument. These and many other Quranic verses of the same theme further explain
Surah Al-Ikhlas.

ِ ٌ‫َولَ ۡمِيَ ُك ۡنِلَّهِ ُكفُ ًواِا َ َح ِد‬

(112:4) and none is comparable to Him.” 6

6. The word kufu as used in the original means an example, a similar thing, the one equal
in rank and position. In the matter of marriage, kufu means that the boy and the girl
should match each other socially. Thus, the verse means that there is no one in the entire
universe, nor ever was, nor ever can be, who is similar to Allah, or equal in rank with
Him, or resembling Him in His attributes, works and powers in any degree whatever.

Xxxx

ۡ ‫ب‬
ِِ َ‫ِالفَل‬
ِ‫ُق‬ ِِ‫ع ۡوذُِ ِب َر ه‬
ُ َ ‫ِالر ِح ۡي ِِمقُ ۡلِا‬
َّ ‫ِالر ۡحمٰ ِن‬
َّ ِ‫ِب ۡس ِمِهللا‬
(113:1) Say: “I seek refuge with the Lord of the rising day;
1 2 3

1. As qul (say) is a part of the message which was conveyed to the Prophet (peace be
upon him) by revelation for preaching his prophetic message, its first addressee is the
Prophet (peace be upon him) himself but after him every believer is also its addressee.

2. The act of seeking refuge necessarily consists of three parts:

(1) The act of seeking refuge itself.

(2) The seeker of refuge.

(3) He whose refuge is sought.

Seeking refuge implies feeling fear of something and seeking protection of another, or
taking cover of it, or clinging to it, or going under its shelter for safety. The seeker after
refuge in any case is the person, who feels that he cannot by himself resist and fight the
thing that he fears, but stands in need of refuge with another for protection. Then the one
whose refuge is sought must necessarily be a person or being about whom the seeker
after refuge believes that he or it alone can protect him from the calamity. Now, one kind
of refuge is that which is obtained according to natural laws in the physical world from
a perceptible material object or person or power, for example, taking shelter in a fort for
protection against the enemy’s attack, or taking cover in a trench or behind a heap of
earth, or wall, for protection against a shower of bullets, or taking refuge with a man or
government, for protection from a powerful tyrant or taking refuge in the shade of a tree
or building for protection from the sun. Contrary to this, the other kind of refuge is that
which is sought in a supernatural Being from every kind of danger and every kind of
material, moral or spiritual harm and injury on the basis of the belief that that Being is
ruler over the physical world and can protect in supersensory ways the one who seeks
His refuge. This second kind of refuge is the one that is implied not only in Surah Al-
Falaq and Surah An-Nass but wherever in the Quran and the Hadith mention has been
made of seeking refuge with Allah, it implies this particular kind of refuge, and it is a
necessary corollary of the doctrine of Tauhid that this kind of refuge should be sought
from no one but Allah. The polytheists sought this kind of protection, and seek even
today, from other beings than Allah, e.g. the jinn, or gods and goddesses. The materialists
also turn for this to material means and resources, for they do not believe in any
supernatural power. But the believer only turns to Allah and seeks refuge only with Him,
against all such calamities and misfortunes to ward off which he feels he has no power.

For example, about the polytheists it has been said in the Quran: And that from among
men some people used to seek refuge with some people from among the jinn (Surah Al-
Jinn, Ayat 16).

And explaining it in (E.N. 7 of Surah Al-Jinn )we have cited Abdullah bin Abbas’s
tradition that when the polytheistic Arabs had to pass a night in an uninhabited valley,
they would call out, saying: We seek refuge of the lord of this valley (i.e. of the jinn who
is ruler and master of this valley). Contrary to this, about Pharaoh it has been said: When
he witnessed the great signs presented by the Prophet Moses (peace be upon him), he
showed arrogance on account of his might. (Surah Adh- Dhariyat, Ayat 39).

As for the attitude and conduct of the God-worshippers the Quran says that they seek
Allah’s refuge for protection against the evil of everything that they fear, whether it is
material or moral or spiritual. Thus, about Mary it has been said that when God’s angel
appeared before her suddenly in human guise (when she did not know that he was an
angel), she cried out: I seek the merciful God’s refuge from you, if you are a pious man.
(Surah Maryam, Ayat 18).

When the Prophet Noah (peace be upon him) made an improper petition to Allah, and
was rebuked by Allah in response, he immediately submitted: My Lord, I seek Your
protection lest I should ask of You anything of which I have no knowledge. (Surah Hud,
Ayat 47) When the Prophet Moses (peace be upon him) commanded the children of Israel
to sacrifice a cow, and they said that perhaps he was having a jest with them, he replied:
I crave Allah’s protection from behaving like ignorant people. (Surah Al-Baqarah, Ayat
67).

The same is the case with all the acts of seeking refuge which have been reported in
respect of the Prophet (peace be upon him) in the books of Hadith. For instance, consider
the following prayers that the Prophet (peace be upon him) made:

Aishah has reported that the Prophet (peace be upon him) used to pray, saying: O God,
I seek Your refuge from the evil of the works which I did and from the evil of the works
which I did not do. (i.e. if I have done a wrong, I seek refuge from its evil results, and if
I have not done a work which I should have done, I seek refuge from the loss that I have
incurred, or from that I should do what I should not do). (Muslim).

Ibn Umar has reported that one of the supplications of the Prophet (peace be upon him)
was to the effect: O God, I seek Your refuge from being deprived of a blessing that You
have bestowed on me and from being deprived of the well-being that You have granted
me and I seek refuge lest Your wrath should descend on me suddenly, and I seek refuge
from every kind of Your displeasure. (Muslim).

Zaid bin Arqam has reported that the Messenger (peace be upon him) of Allah used to
pray: O God, I seek Your refuge from the knowledge which is not beneficial, from the
heart which does not fear You, from the soul which is never satisfied, and from the prayer
which is not answered. (Muslim).

Abu Hurairah has reported that the Messenger (peace be upon him) used to pray: O God,
I seek Your refuge from hunger, for it is a most evil thing with which one may have to
pass a night, and I seek Your refuge from dishonesty, for it is sheer evil-mindedness.
(Abu Daud).

Anas has reported that the Prophet (peace be upon him) used to pray: O God, I seek Your
refuge from leprosy and madness and all evil diseases. (Abu Daud).
Aishah has reported that the Prophet (peace be upon him) used to pray in these words:
O God, I seek Your refuge from the mischief of the fire and from the evil of affluence and
poverty. (Tirmidhi, Abu Daud).

Shakal bin Humaid requested the Prophet (peace be upon him) to teach him some prayer.
He told him to say: O God, I seek Your refuge from the evil of my hearing, from the evil
of my sight, from the evil of my tongue, from the evil of my heart, and from the evil of
my lust, (Tirmidhi, Abu Daud).

Atlas bin Malik has reported that the Prophet (peace be upon him) used to say: O God, I
seek Your refuge from helplessness, indolence, cowardice, old age and stinginess, and I
seek Your refuge from the torment of the grave and from the mischief of life and death,
(and according to a tradition in Muslim also) from the burden of debt and that the people
should overpower me. (Bukhari, Muslim).

Khawla bint Hukaym Sulamiyyah says that she heard the Prophet (peace be upon him)
as saying that the one who halts at a new stage (during the journey) and says: I seek
refuge in the blameless words of Allah from the evil of the creatures, will not be caused
any harm until he departs from that stage. (Muslim).

We have related these few prayers of the Prophet (peace be upon him) from the Hadith,
which show that the believer should seek Allah’s refuge from every danger and evil and
not the refuge of anyone else, nor he should become self sufficient of Allah and place
reliance only on himself.

3. The word used in the original is Rabbil-Falaq. Falaq actually means to split and to
pierce through. A great majority of the commentators have taken it to mean bringing out
the light of dawn by splitting the darkness of night, for in Arabic falaq-as-subh is often
used for the breaking of dawn, and also in the Quran the words Faliqul- isbah (He Who
causes the dawn to appear by splitting the darkness of night) have been used for Allah.
(Surah AlAnaam, Ayat 96).

Another meaning of falaq is also to create ot to bring into being, for everything created
in the world appears by splitting something. All vegetation sprouts by splitting open the
seed and the soil; all animals come out either from the womb of mother or by breaking
open the egg, or some other obstruction. All springs gush out by splitting open the rock
or soil. The day appears by piercing through the curtain of the night. The drops of rain
pierce through the clouds and fall on the earth. In short, everything in the world comes
into being as a result of breaking and splitting another thing; so much so that the earth
and the heavens also in the beginning were one mass, then they were broken and parted.
(Surah Al-Anbiya, Ayat 30).

Thus, according to this meaning the word falaq is common to all creations. Now, if the
first meaning is adopted, the verse would mean: I seek refuge with the Lord of rising
dawn, and according to the second meaning, it would mean: I seek refuge with the Lord
of all creation. Here the attribute of Rabb has been used for Allah instead of His proper
Name, for Allah’s attribute of being Rabb, i.e. Master, Sustainer and Provider, is more
relevant to seeking and taking of His refuge. Then, if Rabb-ul-falaq implies Lord of the
rising dawn, seeking His refuge would mean: I seek refuge with the Lord Who brings
out the bright daylight from the darkness of night so that He may likewise bring well-
being for me from all kinds of physical and psychical dangers. If it is taken to mean Rabb
al-khalaq the meaning would be: I seek refuge with the Lord of all creation, so that He
may protect me from the evil of His creation.

َِِ‫ِم ۡنِش ِ هَرِ َماِ َخلَُق‬

(113:2) from the evil of all that He created; 4

4. In other words: I seek His refuge from the evil of all creatures. A few things in this
sentence deserve consideration.

First, that the creation of evil has not been attributed to Allah, but the creation of
creatures has been attributed to Allah and of evil to the creatures. That is, it has not been
said: I seek refuge from the evils that Allah has created, but that: I seek refuge from the
evil of the things He has created. This shows that Allah has not created any creature for
the sake of evil, but all His work is for the sake of good and a special purpose. However,
from the qualities that He has created in the creatures to fulfill the purpose of their
creation, sometimes evil appears from some kinds of creatures in most cases.

Second, that even if this one sentence was given and no mention made of seeking Allah’s
refuge separately from the evils of some particular kinds of creatures in the following
sentences, this one sentence alone would have sufficed to express the intent, for in it
Allah’s refuge has been sought from the evil of all creatures. After this general prayer for
refuge making mention of seeking refuge from some particular evils by itself gives this
meaning: Though I seek Allah’s refuge from the evil of everything created by Allah, I
stand in great need of Allah’s refuge from the particular evils that have been mentioned
in the remaining verses of Surah Al-Falaq and Surah An-Nass.

Third, that the most suitable and effective prayer for seeking refuge from the evil of the
creatures is that refuge should be sought with their Creator, for He is in any case
dominant over His creatures and is aware of their evils, which we know, as well as of
those which we do not know. Hence, His refuge is the refuge of the supreme Ruler
Whom no power can fight and oppose, and with His refuge we can protect ourselves
from every evil of every creature, whether we are aware of it or not. Moreover, this
contains the prayer for refuge not only from the evils of the world but also from every
evil of the Hereafter.

Fourth, that the word sharr (evil) is used for loss, injury, trouble and affliction as well as
for the means which cause losses and injuries and afflictions; for example, hunger,
disease, injury in accident or war, being burnt by fire, being stung or bitten by a scorpion
or snake, being involved in the grief of children’s death and similar other evils which are
evils in the first sense, for they are by themselves troubles and afflictions. Contrary to
this, unbelief, polytheism and every kind of sin and wickedness, for instance, are evils in
the second sense, for they cause loss and affliction, although apparently they do not
cause any trouble at the moment, rather some sins give pleasure and bring profit. Thus,
seeking refuge from evil comprehends both these meanings.

Fifth, that seeking refuge from evil also contains two other meanings. First, that man is
praying to his God to protect him from the evil that has already taken place; second, that
man is praying to his God to protect him from the evil that has not yet taken place.

َِ َ‫اِوق‬
ِ‫ب‬ ٍ ‫َو ِم ۡنِش ِ هَرِغَا ِس‬
َ َ‫ُقِاِذ‬
(113:3) from the evil of night's darkness when it spreads around; 5

5. After seeking Allah’s refuge generally from the evil of the creatures, now prayer is
being taught for seeking refuge from the evil of some special creatures in particular. The
word ghasiq in the verse literally means dark. Thus, at another place in the Quran it has
been said: Establish the salat from the declining of the sun to the darkness of the night,
ila-ghasaq-il-lail. (Surah Bani lsrail, Ayat 78), and waqab means to enter or to overspread.
Prayer has been taught to seek refuge in particular from the evil of the darkness of night,
for most of the crimes and acts of wickedness are committed at night, harmful animals
also come out at night, and the night was a very dreadful thing in the time chaos
prevailed in Arabia when these verses were revealed. Raiders came out in the dark of
night and plundered and destroyed settlements. The people who were thinking of
putting the Prophet (peace be upon him) to death, also made their secret plans at night,
so that the murder could not be detected. Therefore, command was given to seek Allah’s
refuge from the evils and calamities which descend at night. Here, the subtle relation
that exists between seeking refuge from the evil of the dark night with the Lord of
breaking dawn cannot remain hidden from anybody having insight and understanding.

A difficulty is confronted in the explanation of this verse in view of several authentic

traditions. Aishah has reported: Once during a moon-lit night, the Prophet (peace be
upon him) took hold of my hand and pointing to the moon said: Seek Allah’s refuge, for
this is al ghasiq idha waqab. (Tirmidhi, Ahmad, Nasai, lbn Jarir, Ibn al-Mundhir, Hakim,
Ibn Marduyah). To explain this some scholars said that idha waqab here means idha
khasaf, i.e. when the moon is eclipsed. But in no tradition has it been mentioned that
when the Prophet (peace be upon him) pointed to the moon, it was in eclipse. In the
Arabic lexicon also idha waqab cannot mean idha khasaf. In our opinion the correct
explanation of this Hadith is that since the moon rises in the night (in the daytime it does
not shine even if it is there in the sky), what the Prophet (peace be upon him) meant was
this: Seek God’s refuge from the night, the time when it (the moon) appears, for the light
of the moon is not as helpful for the one who resists as for the one who attacks, and not
as helpful for the victim of the crime as for the culprit. On this very basis the Prophet
(peace be upon him) is reported to have said: When the sun has set, devils spread on
every side. Therefore, gather your children together in the house and keep your animals
tied down until the darkness of night disappears.

ۡ ِ‫تِف‬
ِ‫ىِالعُقَ ِِد‬ ِ ‫َو ِم ۡنِش ِ هَرِالنَّفه ٰث‬
(113:4) from the evil of the women who blow on knots; 6

6. The word uqad in naffathat fil-uqad is plural of uqdah, which means a knot that is tied
on a string or piece of thread. Nafath means to blow. Naffathat is plural of naffathah,
which may mean the men who blow much, and if taken as a feminine gender, women
who blow much; it may as well relate to nufus (human beings) or to jamaats (groups of
men), for both nafas and jamaat are grammatically feminine. Blowing upon knots,
according to most, rather all, commentators imply magic, for the magicians usually tie
knots on a string or thread and blow upon them as they do so. Thus, the verse means: I
seek refuge with the Lord of rising dawn from the evil of magicians, male and female.
This meaning is also supported by the traditions which show that when magic was
worked on the Prophet (peace be upon him), Gabriel had come and taught him to recite
the Muawwidhatayn, and in the Muawwidhatayn this is the only sentence which relates
directly to magic. Abu Muslim Isfahani and Zamakhshari have also given another
meaning of naffathat fil-uqad, which is that it implies the deceitfulness of women and
their influencing men’s resolutions, views and ideas and this has been compared to a
magic spell, for in the love of women man starts behaving as if he was under a spell.
Though this explanation is interesting, it runs counter to the commentary given by the
earlier scholars; and it also does not correspond to the conditions in which the
Muawwidhatayn were sent down as we have shown in the Introduction.

About magic one should know that in it since help is sought of the satans and evil spirits
or stars to influence the other person evilly, it has been called kufr (unbelief) in the
Quran: Solomon was not involved in kufr but the satans who taught magic to the people.
(Surah Al-Baqarah, Ayat 102).

But even if it does not contain any word of kufr, or any polytheistic element, it is
forbidden and unlawful and the Prophet (peace be upon him) has counted it among the
seven heinous sins which ruin the Hereafter of man. In Bukhari and Muslim a tradition
has been related from Abu Hurairah, saying that the Prophet (peace be upon him) said:
Avoid seven deadly sins: associating another with Allah, magic, killing a soul unjustly
which Allah has forbidden, devouring interest, eating the orphan’s property, fleeing
from the enemy in the battlefield, and slandering simple and chaste Muslim women with
un-chastity.
 َ ‫َو ِم ۡنِش ِ هَرِ َحا ِسدٍِاِذَاِ َح‬
ِ َ‫س ِد‬
(113:5) and from the evil of the envier when he envies.” 7

7. Hasad means that a person should feel unhappy at the better fortune, superiority or
good quality that Allah has granted to another, and should wish that it should be taken
away from the other person and given to him, or at least the other one should be deprived
of it. However, hasad does not mean that a person should wish that he too should be
blessed with the bounty that the other one has been blessed with. Here, Allah’s refuge
has been sought from the evil of the jealous one when he feels jealous, and takes a
practical step with word or deed to satisfy his heart. For until he takes a practical step,
his being unhappy may by itself be bad but it is not an evil for the other person so that
he may seek refuge from it. When such an evil appears from a jealous person the best
thing would be to seek Allah’s refuge from it. Besides this, there are a few other things
which are also helpful for obtaining immunity from the evil of the jealous person. First,
that one should have trust in Allah and the faith that unless Allah so wills no one can
harm him in any way. Second, that one should have patience over what the jealous
person says and does and should not start behaving impatiently so as to be degraded
morally to the level of the jealous person. Third, that one should in any case maintain
dignity and practice piety even if the jealous person behaves frivolously, being fearless
of God and shameless of the people. Fourth, that one should free his mind of every
thought about the jealous person and should disregard him altogether, for making him
a subject of one’s thought is a prelude to being influenced by him. Fifth, that one should
do the jealous person a good turn as and when one can, not to speak of treating him
evilly, no matter whether this good behavior mitigates his jealousy or not. Sixth, that one
should understand rightly and remain steadfast to the doctrine of Tauhid for the heart
which enshrines Tauhid, cannot be affected by anyone else’s fear except the fear of Allah.

Xxxx

ِ‫اس‬ ِِ‫ع ۡوذُِ ِب َر ه‬

ِ ِ َّ‫بِالن‬ ُ َ ‫ِالر ِح ۡي ِِمقُ ۡلِا‬
َّ ‫ِالر ۡحمٰ ِن‬
َّ ِ‫ِب ۡس ِمِهللا‬
(114:1) Say: “I seek refuge with the Lord of mankind;
 ِ ِ َّ‫َم ِل ِكِالن‬
ِ‫اس‬
(114:2) the King of mankind,

ِ ِ َّ‫اِ ٰل ِهِالن‬
ِ‫اس‬
(114:3) the True God of mankind, 1

1.Here also, as in Surah Al-Falaq, instead of saying Audhu-billahi (I seek Allah’s refuge),
a prayer has been taught to seek Allah’s refuge by reference to His three attributes: First,
that He is Rabb-in-naas, i.e. Sustainer, Provider; second, that He is Malik-in-naas, i.e.
Master of all mankind; third, that He is Ilah-in-naas, i.e. real Deity of all mankind. Here,
one should clearly understand that the word ilah has been used in two meanings in the
Quran: first for the thing or person who is practically being worshipped although it or
he is not entitled to worship; second, for Him Who is entitled to worship, Who is in fact
the Deity whether the people worship Him or not, wherever this word is used for Allah;
it has been used in the second meaning. Seeking refuge by means of these three attributes
means: I seek refuge with that God, Who being the Sustainer, King and Deity of men,
has full power over them, can fully protect them and can really save them from the evil,
to save myself and others from which I am seeking His refuge. Not only this; since He
alone is Sustainer, King and Deity, therefore, there is no one beside Him with Whom I
may seek refuge and he may give real refuge.

ۡ ِۚ ِ ِ‫اس‬
ِ َّ‫ِالَخَـن‬
ِِ ِ‫اس‬ ۡ ‫ِم ۡنِش ِ هَر‬
ِ ‫ِال َو ۡس َو‬
(114:4) from the mischief of the whispering, elusive prompter who returns again
and again, 2

2. The word waswas in waswas-il-khannas means the one who whispers over and over
again, and waswasa means to whisper into someone’s heart an evil suggestion over and
over again in such a way or ways that the one who is being inspired may not feel that
the whisperer is whispering an evil suggestion into his heart. Waswasah by itself
suggests repetition just as zalzalah contains the meaning of repetitive movement. Since
man is not tempted by just one attempt but effort has to be made over and over again to
seduce and tempt him, such an attempt is called waswasah and the tempter waswas. As
for the word khannas, it is derived from khunus, which means to hide after appearing
and to retreat after coming into view. Since khannas is the intensive form, it would imply
the one who behaves thus very frequently. Now, obviously the whisperer has to
approach man for whispering again and again, and besides, when he is also described as
khannas, the combination of the two words by itself gives the meaning that after
whispering once he retreats and then again returns over and over again to repeat the act
of whispering. In other words, when once he fails in his attempt to whisper evil, he
withdraws, then he again returns to make the second and the third and the next attempt
over and over again.

After understanding the meaning of waswas-il-khannas, let us consider what is meant

by seeking refuge from its evil. Its one meaning is that the seeker after refuge himself
seeks God’s refuge from its evil, i.e. from the evil lest it should whisper some evil
suggestion into his own heart. The second meaning is that the caller to Truth seeks God’s
refuge from the evil of the one who whispers evil suggestions into the hearts of the
people against himself. It is not in his own power to approach all the people in whose
hearts evil suggestions are being whispered against himself individually and remove the
misunderstandings of every person. It is also not right and proper for him that he should
give up his mission of inviting others to Allah and should devote all his time and energy
to removing the misunderstanding created by the whisperer and to answering their
accusations. It is also below his dignity that he should stoop to the level of his opponents.
Therefore, Allah has instructed the caller to truth to seek only His refuge from the evil of
the wicked people, and then to attend single-mindedly to his work of invitation and
mission. For it is not for him to deal with them but for Allah, who is Sustainer of men,
King of men, God of men.

Here, one should also understand that an evil suggestion is the starting point of evil act.
When it affects a careless or heedless person, it creates in him a desire for evil. Then,
further whisperings change the evil desire into an evil intention and evil purpose. When
the evil suggestion grows in intensity, the intention becomes a resolution, which then
culminates in the evil act. Therefore, the meaning of seeking God’s refuge from the evil
of the whisperer is that Allah should nip the evil in the bud.

If seen from another aspect, the order of the evil of the whisperers seems to be this: first
they incite one to open unbelief, polytheism, or rebellion against Allah and His
Messenger, and enmity of the righteous (godly) people. If they fail in this and a person
does enter Allah’s religion, they misguide him to some innovation. If they fail in this too,
they tempt him to sin. If they do not succeed even in this, they inspire the man with the
suggestion that there is no haram in indulging in minor sins, so that if he starts
committing these freely, he is over burdened with sin. If one escapes from this too, in the
last resort they try that one should keep the true religion confined to oneself, and should
do nothing to make it prevail, but if a person defeats all these plans, the whole party of
the devils from among men and jinn makes a common front against him and incites and
stirs up the people and makes them shower him with invective and accusation and
slander, and defames him as widely as it can. Then, Satan comes to the believer and
excites him to anger, saying: It is cowardly of you to have borne all this insult: arise and
clash with your opponents. This is the last and final device with Satan by which he tries
to thwart the struggle of the caller to truth and entangle him in difficulties and
obstructions. If he succeeds in escaping from this too, Satan becomes powerless before
him. About this same thing it has been said in the Quran: If Satan ever excites you to
anger, seek refuge with Allah. (Surah Al-Aaraf, Ayat 200); (Surah HaMim As-Sajdah,
Ayat 36).

Say: Lord, I seek refuge with You from the promptings of satans. (Surah Al-Mominun,
Ayat 97).

The fact is that if ever an evil suggestion from Satan so much as touches those who are
God-fearing people, they immediately get alerted and clearly see the right course they
should adopt. (Surah Al-Aaraf, Ayat 201).

And on this very basis about the people who escape from this last attack of Satan Allah
says: None can attain to this rank except those who are men of great good fortune.
((Surah HaMim As-Sajdah, Ayat 35).

In this connection, another thing should also be kept in mind, and it is this: Evil
suggestion is not whispered into the heart of man only from outside by the satans from
among men and jinn, but also by the self of man from within. His own wrong theories
misguide his intellect, his own unlawful motives and desires lead his power of
discrimination, will and power of judgment astray, and it is not only the satans from
outside but within man his satan of the self also beguiles him. This same thing has been
expressed in the Quran, thus: And We know the evil suggestions arising from his self.
(Surah Qaaf, Ayat 16). On this very basis, the Prophet (peace be upon him) in his well-
known Sermon said: We seek Allah’s refuge from the evils of our self.

ِ ِ َّ‫صد ُۡو ِرِالن‬

ِ‫اس‬ ُ ‫الَّ ِذ ۡىِيُ َو ۡس ِو‬
ُ ِ‫سِفِ ۡى‬
(114:5) who whispers in the hearts of people;

ِ َّ‫ِوالن‬
ِ ِ‫اس‬ ۡ َ‫ِمن‬
َ ‫ِال ِجنَّ ِة‬
(114:6) whether he be from the jinn or humans.” 3

3. According to some scholars, these words mean that the whisperer whispers evil into
the hearts of two kinds of people: the jinn and the men. If this meaning is admitted, the
word naas would apply to both jinn and men. They say that this can be so, for when the
word rijal (men) in the Quran has been used for the jinn, as in( Surah Al-Jinn, Ayat 6),
and when nafar can be used for the group of jinn, as in (Surah A1-Ahqaf, Ayat 29), men
and jinn both can be included metaphorically in the word naas also. But this view is
wrong because the words naas, ins and insan are even lexically contrary in meaning to
the word jinn. The actual meaning of jinn is hidden creation and jinn is called jinn
because he is hidden from man’s eye. On the contrary, the words naas and ins are spoken
for insan (man) only on the basis that he is manifest and visible and perceptible. In (Surah
Al-Qasas, Ayat 29), the word anasa has been used in the meaning of raa, i.e. the Prophet
Moses (peace be upon him) saw a fire in the direction of Toor. In (Surah An-Nisa, Ayat
6), the word anastum has been used in the meaning of ahsastum or raaytum (i.e. if you
perceive or see that the orphans have become capable). Therefore, naas cannot apply to
jinn lexically, and the correct meaning of the verse is: From the evil of the whisperer who
whispers evil into the hearts of men, whether he be from among the jinn or from the men
themselves. In other words, whispering of evil is done by devils from among jinn as well
as by devils from among men and the prayer in this Surah has been taught to seek refuge
from the evil of both. This meaning is supported by the Quran as well as by the Hadith.
The Quran says: And so it has always been that We set against every Prophet enemies
from among devils of men and devils of jinn, who have been inspiring one another with
charming things to delude the minds. (Surah Al-Anaam, Ayat 112).

And in the Hadith, lmam Ahmad, Nasai, and Ibn Hibban have related on the authority
of Abu Dharr a tradition, saying: I sat before the Prophet (peace be upon him, who was
in the Mosque. He said: Abu Dharr, have you performed the Prayer? I replied in the
negative. He said: Arise and perform the Prayer. So, I performed the Prayer. The Prophet
(peace be upon him) said: O Abu Dharr, seek Allah’s refuge from the devils of men and
the devils of jinn. I asked, are there devils among men also? O Messenger of Allah! He
replied: Yes.

Xxxxx

The four Qul (4 qul) surahs are four (4) selected surahs in the Holy Quran known as protection
surahs.

Why it is called four Qul/4 qul is due to the fact that they all start with the Arabic word “Qul” which
means “say“.

Below are the four Qul/4 qul surahs in action along with translations.

Chapter 109 – Surah Al-

Kafiroun ( The Unbeliever )
109:1 – َ‫قُ ْل يَا أَيُّ َها ْالكَافِ ُرون‬
 109:2 – َ‫ََل أ َ ْعبُ ُد َما تَ ْعبُدُون‬

109:3 – ‫َو ََل أَنت ُ ْم َعا ِبدُونَ َما أ َ ْعبُ ُد‬

109:4 – ‫َو ََل أَنَا َعابِ ٌد َّما َعبَدت ُّ ْم‬

109:5 – ‫َو ََل أَنت ُ ْم َعابِدُونَ َما أ َ ْعبُ ُد‬

109:6 – ‫ِين‬
ِ ‫يد‬َ ‫لَ ُك ْم دِينُ ُك ْم َو ِل‬

” Bismillahir-Rahmanir-Raheem
Qul ya ayyuhal-Kafiroun
La ‘a-budu ma ta’-bu-doun
Wa la antum ‘abidouna ma ‘a-bud
Wa la ana ‘abidum-ma ‘abadttum
Wa la antum ‘abiduna ma ‘a-bud
Lakum deenukum wa li-ya deen “

In the name of Allah, the Gracious, the Merciful.

1. Say, “O disbelievers.

2. I do not worship what you worship.

3. Nor do you worship what I worship.

4. Nor do I serve what you serve.

5. Nor do you serve what I serve.

6. You have your way, and I have my way.”

Chapter 112 – Surat Al-Ikhlas

( The Purity )
112:1 – ‫َّللاُ أ َ َح ٌد‬
َّ ‫قُ ْل ه َُو‬

112:2 – ‫ص َم ُد‬
َّ ‫َّللاُ ال‬
َّ

112:3 – ‫لَ ْم يَ ِل ْد َولَ ْم يُولَ ْد‬

112:4 – ‫َولَ ْم يَ ُكن لَّهُ ُكفُ ًوا أ َ َح ٌد‬

” Bismillahir-Rahmanir-Raheem
Qul Huwa-llahu ‘Ahad
 Allahus-Samad
Lam Yalid Wa Lam Yulad
Walam Yakul-La-Hu-Kufuwan ‘Ahad “

In the name of Allah, the Gracious, the Merciful.

1. Say, “He is God, the One.

2. God, the Absolute.

3. He begets not, nor was He begotten.

4. And there is nothing comparable to Him.”

Chapter 113 – Surah Al-Falaq

( Dawn )
ِ َ‫ب ْالفَل‬
113:1 – ‫ق‬ ِ ‫قُ ْل أَعُوذُ ِب َر‬

113:2 – َ‫ِمن ش َِر َما َخلَق‬

َ َ‫ق إِذَا َوق‬

113:3 – ‫ب‬ ٍ ‫َو ِمن ش َِر غَا ِس‬

113:4 – ‫ت فِي ْالعُقَ ِد‬

ِ ‫َو ِمن ش َِر النَّفَّاثَا‬

َ ‫َو ِمن ش َِر َحا ِس ٍد ِإذَا َح‬

113:5 – ‫س َد‬

” Bismillahir-Rahmanir-Raheem
Qul ‘A’udhu Bi-Rabbil-Falaq
Min Sharri Ma Khalaq
Wa Min Sharri Ghasiqin ‘Idha Waqab
Wa Min Sharri-Naffathati Fil-‘Uqadi
Wa Min Sharri Hasidin ‘Idha Hasad “

In the name of Allah, the Gracious, the Merciful.

1. Say, “I take refuge with the Lord of Daybreak.

2. From the evil of what He created.

3. And from the evil of the darkness as it gathers.

4. And from the evil of those who practice sorcery.

5. And from the evil of an envious when he envies.”

Chapter 114 – Surah An-Nas
( Mankind )
ِ ‫قُ ْل أَعُوذُ ِب َر‬
ِ َّ‫ب الن‬
114:1 – ‫اس‬

ِ َّ‫َم ِل ِك الن‬
114:2 – ‫اس‬

ِ َّ‫إِ َٰلَ ِه الن‬

114:3 – ‫اس‬

ِ َّ‫اس ْال َخن‬

114:4 – ‫اس‬ ِ ‫ِمن ش َِر ْال َوس َْو‬

ِ َّ‫ُور الن‬
114:5 – ‫اس‬ ِ ‫صد‬ ُ ‫الَّذِي ي َُو ْس ِو‬
ُ ‫س فِي‬

ِ َّ‫ِمنَ ْال ِجنَّ ِة َوالن‬

114:6 – ‫اس‬

” Bismillahir-Rahmanir-Raheem
Qul ‘A’udhu Bi-Rabbin-Nas
Malikin-Nas
Ilahin-Nas
Min-Sharril-Waswasil-Khan-Nas
Al-Ladhi Yuwas-wisu Fee Sudurin-Nas
Mina Al-Jinnati Wan-Nas “

In the name of Allah, the Gracious, the Merciful.

1. Say, “I seek refuge in the Lord of mankind.

2. The King of mankind.

3. The God of mankind.

4. From the evil of the sneaky whisperer.

5. Who whispers into the hearts of people.

6. From among jinn and among people.”

 Four Qul Benefits
Surah Al-Kafiroun Benefits

 If you recite this Surah, Shaitan stays away from you. It also keeps you safe from Shirk (of any

kind).

 Reciting this Surah along with Surah Tawhid during the Salaat makes Allah forgive one’s sins.

 For the forgiveness of your children and the parents’ sins, recite Surah al-Kafirun and at-Tawhid

while offering your prayer.

 If a person dies while reciting this Surah or after he has done it, he dies a martyr. Dying a martyr is

highly significant in Islam. It means all our sins are forgiven and you will reside in Jannah.

 To keep yourself safe for the whole night, recite this Surah right before sleeping.

 If you are thirsty and cannot find water, recite this Surah for your thirst’ll be quenched.

 To overcome your fears, recitation of this Surah will be perfect for you.

Surat Al-Ikhlas Benefits

1. One who recites this Surah 200 times daily, Allah will be close for you the 300 doors of destruction,
for example enemy, loan, temptation etc.

2. If you recite this Surah 200 times, Allah will open the 300 doors of blessings.

3. Those who recite Surah Al-Ikhlas 200 times, Allah Will open the 30 doors of provision,and give him

without struggle.

4. Reciting Al-Ikhlas 200 times and then Allah will give him/her knowledge from him knowledge.

5. One who recites Surah Ikhlas 200 times daily, Allah will give him the reward equal to 36 Quran.

6. If you recite this Surah 200 times daily, Allah will forgive the sins of 50 year to those who recite this

Surah regularly.

7. Who recites this Surah al-ikhlas 200 times a day, Allah will give you the 20 house in Heaven,

decorated with precious stones and every house have 70,000 doors.

8. The person who recites this surah 200 times , Allah will give you the reward of 2000 rakaat nafal.

9. A person who recites this surah al-ikhlas 200 times daily, Whenever he will be dead then one lac

ten thousands angels will b in his funeral.

10. Who recites Surah Ikhlas in his obligatory prayers, Allah grants him success in this world and the

world hereafter.
Surah Al-Falaq benefits

One hadith shows that recitation of Surah al Falaq along with 2 other last chapters of Holy Quran
was the Sunnah of Prophet (PBUH) and He would have the recital wipe over His body as if making
a protective layer. Hence, a Muslim should also consider following the Sunnah of our beloved
Prophet (PBUH) and then be familiar with the endless benefits it brings to a person.

Surah An-Nas benefits

Surah al Falak and Surah an Naas are a gift to us by Allah, which we can use to seek His refuge
from internal and external evils. The whisperings of the Shaitan, attacks from jinns, evil eye of
those around us, jealousy and envy are all poisonous enemies that these beautiful Surahs can
safeguard us from.

Xxxxxx

(َ‫ي‬
َ ِ‫سب‬ َ َ‫ش َربَ َو هه ََو ت َ َو اك ْلته‬
َّ ‫علَ ْي َِه هه ََو إِ َال ا إِلَـ َهَ ال‬
ْ ‫للاه َح‬ َ ِ ‫يم ا ْلعَ ْر‬
َِ ‫)ا ْلعَ ِظ‬
Hasbi Allahu la illaha illa Huwa, alayhi tawakkaltu, wa Huwa Rabbul arsh il adheem.

Allah is sufficient for me. There is none worthy of worship but Him. I have placed my trust in Him, and He is the Lord of the Majestic Throne.

ALLAH IS SUFFICIENT FOR ME

‫يم‬
ِ ‫ظ‬ِ ‫ْش ْال َع‬ ْ
ِ ‫ه َو َرب ال َعر‬ ‫ َعلَ ْي َه ثَو ََك ه‬،َ‫هو‬
‫ َو ه‬،‫لت‬ ّ ‫ّللا آل إلَ َه‬
‫إل ه‬ ‫ى َه‬ ْ ‫ح‬
َ ‫َس ِب‬
[َ‫س ْب َع‬
َ َ‫ٍ] َم َّرات‬

HasbiAllahu la illaha illa Huwa, ‘alayhi tawakkaltu, wa Huwa Rabbul arshil adheem
Allah is sufficient for me. There is none worthy of worship but Him.

I have placed my trust in Him, and He is the lord of the Majestic

Throne.
[Allah will Grant whoeer recites this 7 times in the morning or evening whatever he desires from this world or the
next]

[ibn as-Sunni 71, abu Dawud 4:321]

Xxx

power packed dua:

‫حححححح ححححح حح ححح ححح ححح حححح‬
‫ححححح ح حح ححح ححححح حححححح‬
Hasbi-allahu la ilaha illa Huwa ‘alaihi tawakkaltu wa Huwa Rab-bal ‘arshil ‘azeem
Sufficient for me is Allah ; there is no deity except Him. On Him I have relied, and He is the Lord of the Great
Throne.” (At Tawbah 9:129)
Hadeeth: Allah will grant whoever recites this seven times in the morning or evening
whatever he desires from this world or the next.
Reference: Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly
to the Prophet Pbuh (Marfu’). The chain of transmission is sound (Sahih). Ibn As-Sunni.
Xxx

Powerful aayaat – Hasbunallahu Wa Ni’mal Wakeel [‫ّللاُ َح ْسبُنَا‬

ََّ
ْ
َُ ‫]ال َو ِّكي‬
‫ل َو ِّن ْع ََم‬
Filed under: Dua, Hadith, Interesting, Quran — Leave a comment

September 27, 2016

‫سبُنا‬ َ َ‫ا ْلو ِّكی َُل ونِّ ْعم‬

ْ ‫ّللاُ ح‬
Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).”
–Surah Al ‘Imran (3:173)
In the event of fear and anxiety one should seek the help of Allah and frequently recite this ayah of the glorious
Qur’an “Hasbunallahu wa Ni’mal Wakeel” “Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs
(for us).” (3:173).

Ibn ‘Abbas (May Allah be pleased with them) said: When (Prophet) Ibraheem(‫ )عععععععع عععععععع‬was
thrown into the fire, he said: “Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs.” So did
Messenger of Allah, Muhammad (‫)ﷺ‬, when he was told: “A great army of the pagans had gathered against him,
so fear them”. But this (warning) only increased him and the Muslims in Faith and they said: “Allah (Alone) is
sufficient for us, and He is the Best Disposer of affairs (for us)”. [Al-Bukhari].

Abu Sa’id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah said, “How can I feel at ease
when the Angel of the Trumpet, (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it”.
He (the Prophet) perceived as if this had shocked his Companions, so he told them to seek comfort through
reciting: ‘Hasbunallahu wa Ni’mal-Wakeel [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs
(for us)]“. (For Arabic Text, read Hadeeth No. 409 here )

If you ask them: “Who created the heavens and the earth?” they will surely answer: “Allah.” Tell them: “What do
you think, then, of the deities whom you call upon instead of Allah? If Allah should will that an affliction befall
me, will those deities remove the harm inflicted by Him? Or if Allah should will that I receive (His) Mercy, will they
be able to withhold His Mercy from me?” Say: “Allah is sufficient for me; those who have to put their trust, let
them put their trust in Him. (Surah Az Zumar: 38)
A true Muslim understands very well that Allah alone is the Bestower and Withholder of Mercy, and He alone is
the Remover of Harm and Affliction. Reciting Hasbunallahu Wa Nimal Wakeel provides the healing touch that is
very much necessary in one’s life.
By putting one’s complete Trust in Allah, by leaving matters unto Him, by seeking only His grace and mercy, by
accepting His decree, by submitting to His Will – a Muslim can equip oneself to face the challenges of life.

Xxx

I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the
evil of His slaves and from the taunts of devils and from their presence.

ِّ ‫َو ِّم ْنَِأعُوذَُ ِّبك ِّلماتَِّهللاَِّالتامات‬،‫َوش ِّرَ ِّعبا ِّد ِّہ‬،‫ا ِّب ِّه‬
‫َِّم ْنَغض ِّب ِّهَو ِّعق‬
‫ون‬ ُ ‫ینَوأ ْنَی ْح‬
َِّ ‫ض ُر‬ ِّ ‫اط‬ ِّ ‫همزاتَِّالشی‬
‘A’oothu bikalimaatil-laahit-taammaati min ghadhabihi wa ‘iqaabihi, wa sharri
‘ibaadihi, wa min hamazaatish-shayaateeni wa ‘an yahdhuroon.
Abu Dawud 4/12. See also Al-Albani, Sahih At- Tirmidhi 3/171.

82

ََ‫َـرَماَ َخلَـق‬
ّ ِ ‫َِم ْنَش‬ ِ ّ ‫َعـوذه ِب َك ِلمـات‬.َ(‫)ثالثاًَإِذاَأمسى‬
ِ ‫َِللاَالتّـا ّمـات‬
I take refuge in Allah’s perfect words from the evil He has created.
(three times in the evening)

XX
Nothing will harm you if you read
this du’a in the morning and in
the evening
`Uthman ibn `Affan (Allah be well-pleased with him) reported that the Messenger of Allah (Allah bless
him and give him peace) said, “No slave of Allah says in the morning every day and the evening every
night, ‘In the name of Allah by whose name nothing in the earth or the heaven can be harmed. He is the
Hearing, the Knowing,’ three times without that ensuring that nothing will harm him.” [Abu Dawud;
Tirmidhi]

َ‫للاِّ بِّس ِّْم‬ َْ ‫ضرَ ال َّالذ‬

َ ‫ِّي‬ ُ ‫َي ٌَء اس ِّْم َِّه َم ََع َي‬ َ ِّ ‫اء فِّي َوال األ َ ْر‬
ْ ‫ض فِّي ش‬ َّ ‫ي الس َِّّم ْي َُع َوه ََُو ْال‬
َِّ ‫س َم‬ َْ ‫ْالعَ ِّل‬

BismiLlahi’lladhi la yadurru ma’asmihi shay’un fi’l-ardi wa la fi’s-sama’i wa huwa’s-Sami’u’l-‘Alim

XXX

ْ َ ٰ َ َ ْ َّ ًّ َ َّ َ َّ ً ْ ًّ َّ
ِ ‫ن ِبيا ِديناو ِبمحمد رباو ِباإلسَل ِم ب‬
‫اّلل ر ِضيت‬
XXX

Dua’a – I’ve accepted Allah as my Lord

‫دینا وباالسالم ربا باهلل رضیت‬

‫ورسول نبیا وسلم علیه هللا صلى وبمحمد‬
Radhitu billahi Rabba
Wa bil Islami deena
Wa bimuhammadin salla Allahu ‘alayhi wa sallam
Nabiyyan wa Rasoola
I’ve accepted Allah as my Lord
And Islam as my way of life
And Muhammad – may Allah’s peace & blessings be upon him
As Allah’s Prophet and Messenger

XXX
Allahumma anta rabbee la ilaha illa anta, O Allah, You are my Lord, none has the right to be
worshiped except You,
khalaqtanee wa-ana ‘abduka,
You created me and I am Your servant
wa-ana ‘alaa ‘ahdika wawa’dika mas-tata’tu,
and I abide to Your covenant and promise [to honor it] as best I can,
a’oothu bika min sharri ma sana’tu,
I take refuge in You from the evil of which I committed
aboo-o laka bini’matika ‘alaya,
I acknowledge Your favor upon me
wa-aboo-o bizambee, faghfir lee
and I acknowledge my sin, so forgive me,
fa-innahu la yaghfiruz-zunooba illa ant.
for verily none can forgive sins except You.

The Master Supplication of Seeking Forgiveness Shaddad ibn Aws (May Allah be pleased with him) relates that the
Prophet (May Allah bless him and give him peace) said, “The (Sayyid al-Istighfar) most superior way of asking for
forgiveness from Allah is to say (the du’a below). Whosoever recites it during the day with firm faith in it, and dies on
the same day before the evening, he will be from the people of Paradise; and whosoever recites it at night with firm
faith in it, and dies before the morning, he will be from the people of Paradise.” [Sahih al-Bukhari; 8,75,318, at-

َ َ َ
Tirmidhi; 3393, an-Nasa'i; 5522, Ahmad; 16662]
َ‫ل‬ ِّ ْ َ َ ْ
َ ِ َ ‫عه لََ و يدك وَ َ كَ الل عيدْ َّ هم َّ َ ر تَ أن ا َ ال يب‬ َ ‫َ َ ع أَن‬
َ َ ْ ِ َ ْ
‫يََ َ َ عبَ أَن ْ و دك‬ ِ ‫قت‬ ‫و‬ ‫أن‬ َ‫ش نْ ماَ ا ِ َ ال خلَ ت‬
َ ِ ِ ‫كَ يب ذ‬
ْ ْ
‫ل صنَ ماَ عْ َ ِيب ت َ أب وء َ اس لَ طعَ تَ ْ ت َ أ عو ِم‬ َ َ ‫ذن يب‬ َ
 َ َّ َ ِ َ َ ْ ِ َ
‫َ و َ َ أب وء‬ َ ‫م َ ع كَ ِت ل‬
ْ ‫يبن ع‬
ِ ‫غفْ تَ أن فا ِيل رْ ِ ن َ ال ه‬
ِ ‫فا‬
‫غفي ذلن ا ا بَ و ِ َ ال‬
ْ َ‫ي‬
Allahumma anta Rabbi la ilaha illa Anta Khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu
bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu’u Laka bidhanbi faghfirli fainnahu la yaghfiru
adhdhunuba illa anta O Allah! You are my Lord! None has the right to be worshipped but You. You created me and I
am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the
evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my
sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.

SAYYIDUL ISTIGHFAR

‫ و‬,‫ َخلَ ْقتَنِّي‬, َ‫ ََل إِّلَهَ إِّ ََّل أ َ ْنت‬,‫ع ْه ِّدكَ َو َو ْع ِّدكَ مََاَللَّ ُه َّم أ َ ْنتَ َربِّي‬ َ ‫ َوأَنَا‬, َ‫ع ْب ُدك‬
َ ‫علَى‬ َ ‫ا ََأَنَا‬
‫ ف‬,‫ َوأَبُو ُء لَكَ ِّب َذ ْنبِّي‬,‫ي‬ َ َ‫ أَبُو ُء لَكَ ِّبنِّ ْع َمتِّك‬, ُ‫صنَ ْعت‬
َّ َ‫عل‬ َ ‫ أَعُوذُ ِّبكَ ِّم ْن ش َِّر َما‬, ُ‫ست َ َط ْعت‬ ْ ِّ‫ا ْغ ِّف ْر ََا‬
َ‫وب ِّإ ََّل أ َ ْنت‬
َ ُ‫ِّلي; فَ ِّإنَّهُ ََل يَ ْغ ِّف ُر اَلذُّن‬
(Allahumma Anta Robbi, Laa Ilaaha Illa Anta, Kholaqtani wa ana abduKa, wa ana ‘alaa ‘ahdika wa wa’dika mastatho’tu,
Audzubika min syarri maa shona’tu, Abu’u laka bi ni’matiKa ‘alaiyya wa abu’u laKa bidzanbi faghfirlii fainnahu laa
yaghfiru dzunuuba illa Anta )

Xxx

there is a Hadeeth concerning the statement: “Allaahumma Ajirni Min-an-Naar (O Allaah!

Save me from Hellfire)” to be said after both Maghrib and Fajr prayers, as narrated by Abu
Daawood in his Sunan. The wording of the Hadeeth is as follows: “When you turn away
from the Maghrib prayer, say seven times: ‘Allaahumma Ajirni Min-an-Naar’, for if you say
so and then die that very night, a shelter from it (Hellfire) will be affirmed to you; and when
you offer Fajr prayer, say the same, for if you say so and then die that very day, a shelter
from it will be affirmed to you.”

Protection from Hellfire

Arabic

َ‫ج ِِّ ْرنا ال ِْل ُهم‬

ِّ ‫النار ِّمنَ أ‬
Reference
Abu Dawood, 5079

Pronunciation
Allah humma aa jirnee minan naar
Translation
O Allah, save me from the fire

Hadith/Benefit
The Prophet (s.a.w) said, "Says (this Du'a) 7 times after Fajr before speaking to anyone and 7 times after Magrib. Then
if you die on that day or night after reciting this Du'a Allah SWT will grant you protection from the hell Fire”.
[Al-Imam Ahmad in Al-Musnad, 17362, and by Abu Dawood, 507]
Narrated by Anas (r.a) the Prophet (s.a.w) said:, “Whoever asks Allah for Paradise three times, Paradise will say, ‘O
Allah, admit him to Paradise.’ Whoever seeks protection from the Fire three times, Hell will say, ‘O Allah, protect him
from the Fire.’”
[At-Tirmidhi, 2572; Ibn Majah, 4340]
Note: It is Mustahab for the believer to ask Allah for Paradise and to seek protection from Hell fire without any
particular prayer, or at any particular time.

xxxx

Whoever recites this in the morning has completed his obligation to thank Allah for that
day and Whoever recites this in the evening has completed his obligation to thank Allah for
that night. [Abu Dawud, Nasai]

Transliteration:
Allahumma ma asbaha bee min ni’matin
aw bi-ahadin min khalqik
faminka wahdaka laa shareeka lak
falakal-hamdu walakash-shukr

Translation of the Meaning:

‘O Allah, what blessing I or any of Your creation have risen upon, is from You alone,
without partner, so for You is all praise and unto You all thanks.’ [Ahmad]
Xx

Prophet Mohammad (S.A.W.) stated that a person who has recited (the underlying) in the morning, he has
pleased (praised, glorified) Allah for His favours of the morning, and if he has done so in the night, he has
thanked Allah for His favours of the night.

(Abu Dawood, Nisai)

 ْ ‫يكِلَ َكِفَلَ َك‬
ُِ‫ِال َح ْمد‬ َ ‫ٍِم ْنِخ َْل ِق َكِفَ ِم ْن َك‬
َ ‫ِو ْحدَ َك َِالِش َِر‬ ِ ‫صبَ َحِبِيِ ِم ْنِنِ ْع َمةٍِأ َ ْوِبِأ َ َحد‬
ْ َ ‫اللَّ ُه َّمِ َماِأ‬

ِ‫ش ْك ُر‬
ُّ ‫َولَ َكِال‬

ِ
Translation: "O Allah, whatever favours You have bestowed upon me and all other creations is only from you.
You are One, You have no partners. Praise and Shukr (thanks) be to You".

If recited in the night, then recite ِ‫سي‬ ْ َ ‫َماِأ‬

َِ َۚ ‫ِ َماِأ ْم‬in place of ‫صبَ َحِبِي‬
Xxx

Prophet Mohammad (S.A.W.) said that if a person recites three ayats of Surah Rum (Para 21) and if he misses
his normal recitation of the day, he will still be rewarded for it. This applies to the night as well.

ِ‫ع ِشيًّا‬
َ ‫ِو‬
َ ‫ض‬ِ ‫ِِو ْاأل َ ْر‬
َ ‫س َم َاوات‬ ْ ‫ِ*ِولَه‬
َّ ‫ُِال َح ْمد ُِفِيِال‬ ْ ُ ‫ِو ِحينَ ِت‬
َ َ‫ص ِب ُحون‬ ُ ‫ِحينَ ِت ُ ْم‬
َ َ‫سون‬ ِ ِ‫َِّللا‬ ُ َ‫ف‬
َّ َ‫س ْب َحان‬

َ ‫يِاأل َ ْر‬
َِ‫ضِبَ ْعد‬ ْ ِ‫ِويُ ْحي‬
َ ‫ي‬ ْ َ‫ِمن‬
‫ِال َح ِه‬ ِ ‫هت‬ ْ ‫تِ َويُ َْخ ِر ُج‬
َ ِ‫ِال َمي‬ ْ َ‫ِمن‬
ِِ ‫ِال َميِه‬ ِ ‫ي‬َّ ‫ِال َح‬ ْ ُ ‫َو ِحينَ ِت‬
ْ ‫ظ ِه ُرونَ ِ*ِيُ َْخ ِر ُج‬

َِ‫اِو َكذَ ِل َكِت ُ َْخ َر ُجون‬

َ ‫َم ْوتِ َه‬

ِ
"So remember Allah in the evening and the morning. To him is the praise in the Heavens and the Earth and in
the last hours and when it is noon. He brings forth the living from the dead and the dead from the living and
He revives the earth after it is dead. And even so you shall be brought forth".

Xxx

SūraَII.:َBaqara,َorَtheَHeifer.
Section 1
1. Alif-lam-meem

1. A. L. M.

2. Thalika alkitabu la rayba feehi hudan lilmuttaqeena

2. This is the Book;

In it is guidance sure, without doubt,
To those who fear God;

3. Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum

yunfiqoona

3. Who believe in the Unseen,

Are steadfast in prayer,
And spend out of what We
Have provided for them;

4. Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum
yooqinoona

4. And who believe in the Revelation

Sent to thee,
And sent before thy time,
And (in their hearts)
Have the assurance of the Hereafter.
5. Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona

5. They are on (true) guidance,

From their Lord, and it is
These who will prosper.

6. Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yu/minoona

6. As to those who reject Faith,

It is the same to them
Whether thou warn them
Or do not warn them;
They will not believe.

Surah Al-Baqarah 2:284-286

ِ‫ضِِۚ َواِ ۡنِت ُ ۡبد ُۡواِ َماِفِ ۡۤى‬ ۡ ‫ِو َماِ ِف‬
ِ ِ ‫ىِاالَ ۡر‬ َ ‫ت‬ ِ ‫س ٰم ٰو‬َّ ‫ِ هّللِِ َماِ ِفىِال‬
َ َّ‫َِّللاُِِۚفَيَ ۡـغ ِف ُرِ ِل َم ۡنِي‬
ِ‫شا ٓ ُء‬ ِ‫ا َ ۡنفُ ِس ُك ۡمِا َ ۡوِت ُ َۡخفُ ۡوهُِيُ َحا ِس ۡب ُك ۡمِ ِب ِه ه‬

284ِ‫َويُعَ ِذه ُبِ َم ۡنِيَّ َشآ ُِءِِِۚ َو هَّللاُِ َع ٰلىِ ُك ِهلِش َۡىءٍ ِقَ ِد ۡي ٌِر‬
(2:284) All that is in the heavens and the earth belongs to Allah. Whether you
333 334

disclose whatever is in your hearts or conceal it, Allah will call you to account
335

for it, and will then forgive whomsoever He wills, and will chastise whomsoever
He wills. Allah has power over everything. 336

333. These are the concluding observations on the subject. Just as this surah opened with
an enunciation of the basic teachings of religion, so the fundamentals upon which Islam
rests are reiterated in the concluding section of the surah, It is useful to go through the
first section of this surah see (verses 1-5) while reading these concluding verses.
334. This is the first fundamental principle of Islam. That God is the Sovereign of the
heavens and the earth and all they contain, and that it is improper for man not to bend
himself in obedience and service to God.

335. This sentence mentions two other matters. First, that man is individually responsible
to, and answerable before, God. Second, that the Lord of the heavens and the earth,
before Whom man is answerable, is All-Knowing. Thus, nothing is concealed from Him,
not even intentions and thoughts which lie hidden deep in the hearts and minds of
people.

336. This refers to God's absolute authority. He is not bound by laws framed by others
which might limit Him to operating in a certain manner. He is an absolute sovereign and
has the full power either to punish or pardon people.

ِ َ‫ِال ُم ۡؤ ِمنُ ۡونَِِۚ ُكلِ ِٰا َمن‬ ۡ ‫ِو‬ َ ‫ه‬ ٖ ‫ه‬ ‫ب‬
ِ ‫ِر‬
َّ ‫ن‬ۡ ‫ِم‬
ِ ‫ه‬ِ ۡ
‫ي‬ َ ‫ل‬ ِ ‫ا‬ ِ‫ل‬َ ‫ز‬ِ ۡ
‫ن‬ ُ ‫ا‬ ِ ۤ
‫ا‬ ‫م‬
َ ‫ب‬
ِ ِ‫ل‬ُ ‫و‬ ۡ ‫س‬
ُ ‫ِالر‬
َّ َ‫ن‬ ‫م‬َ ٰ
‫ا‬
‫س ِل ِٖه‬ ‫ِر‬ ‫ن‬ۡ ‫م‬ ٍِ
‫د‬ ‫ح‬ َ ‫ا‬ ِ ‫ي‬ۡ ‫ب‬ ِ ُ
‫ق‬ ‫ر‬َ ‫ف‬ ُ ‫ن‬ ِ َ
‫ال‬ ِ ِ
‫ه‬ٖ ِ ُ ُ َ ٖ ِ َ ٖ ِ ِ ‫ِو َم ٰل‬
‫ل‬‫س‬ ‫ر‬ ‫ِو‬ ‫ه‬ ‫ب‬ ُ ‫ت‬ ُ
‫ك‬ ‫ِو‬ ‫ه‬ ‫ت‬ َ
‫ك‬ ‫ئ‬ ‫ـ‬ٓ
ُ ُّ ‫َ ِ ه‬ َ‫ن‬ َ ‫ِه‬ َ ِ‫اّلل‬
‫ِب ه‬
ِ‫َاِواِلَ ۡي َك‬
َ ‫ِربَّن‬ َ ‫غ ۡف َران ََك‬ ُ ِ‫طعۡ نَا‬ َ َ ‫َاِوا‬َ ‫س ِمعۡ ن‬ َ ِ‫ِ َوقَالُ ۡوا‬

285ِ‫ۡال َم ِص ۡي ُِر‬
(2:285) The Messenger believes, and so do the believers, in the guidance sent
down upon him from his Lord: each of them believes in Allah, and in His angels,
and in His Books, and in His Messengers. They say: “We make no distinction
between any of His Messengers. We hear and obey. Our Lord! Grant us Your
forgiveness; to You we are destined to return.” 337

337. This verse outlines what one is required to believe in and what should be the
distinguishing characteristics of one's conduct. They consist of the following: belief in
God, in His angels, in His Books, in all His Messengers (instead of some rather than
others), and in the fact that ultimately one will have to stand before God's judgement.
These are the five fundamental articles of faith in Islam. Having accepted them, the only
proper attitude for a Muslim is to cheerfully accept and follow whatever directives he
receives from God. Instead of exulting in his moral excellence he should be humble and
should constantly seek God's forgiveness and mercy.

ِ‫علَ ۡي َهاِ َما‬

َ ‫سبَ ۡتِ َو‬ َ ‫ِو ۡسعَ َها ِِۚلَ َهاِ َماِ َك‬ ً ‫َِّللاُِن َۡف‬
ُ ‫ساِاِ َّال‬ ‫ف ه‬ ُ ‫َالِيُ َك ِله‬
ِ‫َاِو َال‬
َ ‫ن‬َّ ‫ب‬ ‫ِر‬
َ ۚ ِ ‫َا‬ ‫ن‬ ۡ
‫ا‬ َ
‫ط‬ ‫خ‬ۡ َ ‫ا‬ِ ‫و‬ۡ َ ‫ا‬ ِ ۤ
‫َا‬ ‫ن‬ ۡ
‫ي‬ ‫س‬
ِ َّ ‫ن‬ ِ ۡ
‫ن‬ ِ ‫ا‬ ِ ۤ
‫َا‬ ‫ن‬ ۡ
‫ذ‬ ِ ‫َاِالِت ُ َؤ‬
‫اخ‬ َ ‫ِربَّن‬ َ ۚ‫ت‬ ِۡ َ‫سب‬ َ َ ‫ۡاكت‬
 ِ‫ِم ۡنِقَ ۡب ِلنَا ِۚ َربَّنَا‬ِ َ‫علَىِالَّ ِذ ۡين‬ َ ِ‫ص ًراِ َك َماِ َح َم ۡلتَه‬ ۡ ِ‫علَ ۡين َۤاِا‬ َ ِ‫ت َ ۡح ِم ۡل‬
ِ ‫اغ ِف ۡرِلَنَا‬ۡ ‫عنَّا ِ َو‬ َِ ِ‫ف‬ ُ ‫اع‬ۡ ‫ِو‬َ ِِ ِ
‫ه‬ٖ ‫ب‬ِ‫َا‬ ‫ن‬َ ‫ل‬ َِ ‫ة‬َ ‫ق‬‫ا‬‫ط‬َ ِ َ
‫اِال‬ ‫م‬ ِ‫َا‬ ‫ن‬ ‫ل‬ۡ
َ ‫َو َالِت ُ َح ِ هم‬
ۡ َ ‫عل‬
ِ‫ىِالقَ ۡو ِم‬ ُ ‫تِ َم ۡو ٰلٮنَاِفَ ۡان‬
َ ِ‫ص ۡرنَا‬ َ ‫َو ۡار َحمۡ نَا ِا َ ۡن‬

286َِِِِۚ‫ۡال ٰك ِف ِر ۡين‬
(2:286) Allah does not lay a responsibility on anyone beyond his capacity. In his 338

favour shall be whatever good each one does, and against him whatever evil he
does. (Believers! Pray thus to your Lord): “Our Lord! Take us not to task if we
339

forget or commit mistakes.

Our Lord! Lay not on us a burden such as You laid on those gone before us. Our 340

Lord! Lay not on us burdens which we do not have the power to bear. And 341

overlook our faults, and forgive us, and have mercy upon us. You are our
Guardian; so grant us victory against the unbelieving folk.” 342