وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿113:4﴾ (113:4) from the evil of the women who blow on knots; *6 ▼tafheem *6 The word uqad in naffathat fil-eqad is plural of uqdah, which means a knot that is tied on a string or piece of thread. ▶Nafath means to blow. ▶Naftathat 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 nafath and jama at are grammatically feminine. Blowing upon knots, according to most, rather all, comentators implies 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 Holy Prophet (upon whom be peace), Gabriel (peace be on him) had come and taught him to recite the Mu awwidhatayn, and in the Muawwidhatayn this is the only sentence which relates directly to magic. Abu Muslim Isfahani and Zamakhshari have given another meaning also of naffathat fil-uqad, which is that it implies ♡the deceitfulness of women and their influencing mens 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 earliest scholars; and it also does not correspond to the conditions in which the Mu awwidhatayn 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 tragic to the people. (AI-Baqarah: 102). But even if it does not contain any word of kufr, or any polytheistic element, it is forbidden and unlawful and the Holy Prophet (upon whom be peace) has counted it among the seven heinous sins which ruin the Hereafter of man. In Bukhari and Muslim a tradition has been related from Hadrat Abu Hurairah, saying that the Holy Prophet (upon whom be peace) said:- Avoid seven deadly sins; ●Associating another with Allah, ●□magic, ●●●killing a soul, which AIIah has forbidden unjustly, ●●●●devouring interest,●●●●● eating the orphans property, ●●●●●●fleeing from the enemy in the battlefield, and ●●●●●●●slandering simple and chaste Muslim women with un-chastity. وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ ﴿113:5﴾ (113:5) and from the evil of the envier when he envies.” *7 ↓tafheem ↓ *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, Allahs 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 Allahs refuge from it. Besides this, there are a few other things also which are helpful for obtaining immunity from the evil of the jealous person. First, that one should have trust in AIIah and the faith that unless AIIah 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 practise piety even if the jealous person behaves frivolously, being fearless of God and shameless of the people. Fourth, that one should free ones mind of every thought about the jealous person and should disregard him altogether, for making him a subject of ones 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 behaviour 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 elses fear except the fear of Allah.
Posted on: Mon, 20 Oct 2014 09:33:59 +0000
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