al-Muʿawwidhatān

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As muʿawwidhatan ( Arabic المعوّذتان, DMG al-Muʿawwiḏatān  'The two suras of seeking refuge (from evil)') are the last two suras of the Koran in Islam . They both begin with the phrase "Say: I seek refuge with the Lord of ...". They are often recited in order to protect them from all evil. B. the evil eye . Instead of the dual , the feminine plural mutawwidhāt u. a. especially in the hadith collection of the Bukhari .

Revelation and recitation

Their place of revelation is controversial in exegesis . a. Al-Hasan al-Basri (d. 728) said they were revealed in Mecca , Ibn Abbas (d. around 688) and Qatāda ibn Diʿāma (d. 735), however, speak out in favor of Medina .

There are different stories in the traditions about the reason for their revelation; one of the most famous reads as follows: When the Prophet Mohammed was very ill one day, two angels came to him and reported that he had been bewitched by Labid, a Jew from Medina. They had acted against its magic and the next morning Mohammed received the revelation about the suras al-Falaq and an-Nas in order to be able to protect himself from bad things in the future.

Ibn Masʿud did not include the suras al-Falaq and an-Nas in his copy of the Koran, since he did not include them in the revelation of the Koran, but as a supplication . In doing so, he contradicted the consensus of the Prophet's companions and his family. According to another opinion, he left them out because he assumed that he would not forget them, since in the early days the recording of the Koran text only served as a memory aid. He did the same with Surat al-Fātiha . He did not recite the muʿawwidhatan .

In a tradition according to ʿUqba ibn ʿAmir , Mohammed is said to have recommended that he recite the two suras by saying: “You will not be able to recite anything that would be more pleasing to God than 'Say: I seek refuge in the Lord of the springtime' and 'Say : I seek refuge in the Lord of Men '”. Mohammed also used to recite the muʿawwidhatan before going to bed .

Sura 113 - al-Falaq

Al-Falaq ( Arabic الفلق, DMG al-Falaq  'The Fruhlight') is the 113th sura of the Koran . It has five verses .

Arabic verses, transcription, translation

Arabic verses transcription
  1. قُلۡ أَعُوذُ بِرَبِّ ٱلۡفَلَقِ
  2. مِن شَرِّ مَا خَلَقَ
  3. وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
  4. وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِى ٱلۡعُقَدِ
  5. وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
  1. qul aʿūḏu bi-rabbi ʾl-falaq
  2. min šarri mā ḫalaq
  3. wa min šarri ġāsiqin iḏā waqab
  4. wa min šarri ʾn-naffāṯāti fi-ʾl-ʿuqad
  5. wa min šarri ḥāsidin iḏā ḥasad
Translation according to Paret
  1. Say: I seek refuge with the Lord of Spring
  2. before the calamity (which may proceed from) what he (in the world) created,
  3. of falling darkness,
  4. of (bad) women who spit on (magic) knots,
  5. and from one who is jealous (w. from an envious person when he is jealous).

interpretation

Verse 1

“Tell” speaks to the Prophet Muhammad to say the following.

The word al-falaq is interpreted differently in the Koran exegesis, since it is literally a term that has to do with "splits". The majority of exegetes see tomorrow in the term, others speak of hell, or even of the whole of creation.

Verse 2

Either everything bad is meant here in general, the devil and his descendants, or hell.

Verse 3

As with al-falaq, there are partly far-reaching views on the third verse. The prevailing interpretation includes the "first darkness of the night when it comes". According to other exegetes, the setting sun is meant, the moon as it moves away, or the snake when it bites.

Verse 4

Reference is made here to an ancient Arabic practice by means of which people are said to have been bewitched in order to harm them. To do this, one used a string, tied a knot in it and blew on it while casting the spell.

Verse 5

The envious person is named explicitly because the goal of his envy is that the good is removed from a person in order to become his.

Sura 114 - an-Nas

An-Nas ( Arabic الناس, DMG an-Nās  'The People') is the 114th and last sura of the Koran . It has six verses .

Arabic verses, transcription, translation

Arabic verses transcription
  1. قُل أَعُوذُ بِرَبِّ ٱلنَّاسِ
  2. مَلِكِ ٱلنَّاسِ
  3. إِلَـٰهِ ٱلنَّاسِ
  4. مِن شَرِّ ٱلوَسوَاسِ ٱلخَنَّاسِ
  5. ٱلَّذِي يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ
  6. مِنَ ٱلجِنَّةِ وَٱلنَّاسِ
  1. qul aʿūḏhu bi rabbi ʾn-nās
  2. maliki ʾn-nās
  3. ilāhi ʾn-nās
  4. min šarri ʾl-waswāsi ʾl-ḫannās
  5. al-laḏī yuwaswisu fī ṣudūri ʾn-nās
  6. mina ʾl-dschinnati wa ʾn-nās
translation
  1. Say: I seek refuge in the Lord of men
  2. the king of men,
  3. the god of men,
  4. (I seek refuge with him) from the calamity (which) from (any kind of) whispering (may proceed),
    - an (every) insidious guy (?) (w. the insidious guy),
  5. who whispers (bad thoughts) to people (w. in people's chests),
  6. be it a jinn or a human.

interpretation

Verse 1

Here Mohammed is addressed directly to say the following. God instructs in the verse to seek refuge and protection in the quality of divine rulership, since with this powerful quality he summarizes everything that falls under his possession.

Verse 2

With the description as king, the rule of God is underlined by placing himself above the kings of men and making clear his greater right to be revered, but also to be feared, than these. Only with him should one seek protection, not with the kings or the mighty of this world.

Verse 3

This verse describes God as the one to be worshiped and literally urges those who do not to worship him. He points out that God has a greater right to be worshiped than anything or anyone else.

Verse 4

According to the general opinion of the Koran exegetes, the mentioned whispering comes from the devil Iblis , or one of his sons, who wants to call for evil, as he announced according to Sura 15:39:

“Iblis said: 'Lord! Because you have let me wander, I will let it appear to them in the most beautiful light (what there is) on earth (to enjoy) and let them all wander off. '"

The term al-Channas (الخناس / al-Ḫannās ), which is used as a description in relation to the devil and which Paret translates as “insidious fellow”, denotes a movement of backing away . Whispering is presented as a recurring situation that the person is confronted with. In a hadith according to Ibn Abbas, which At-Tabarī calls in his Tafsir, it is said: “The devil sits on the heart of the son of Adam (i.e. man). If he forgets, or is careless, he whispers to him and if he remembers God, he backs away. "

Verse 5

According to some Koran exegetes, the word An-Nas can be used not only to refer to humans, but also to the jinn . It thus takes on the meaning of a group of people. Just as the jinn are called “men” in verse 72: 6, they are given the name “An-Nas”. Thus, the devil can not only whisper bad things to people but also to the other jinns.

Verse 6

Another possibility for interpretation is that verse 6 relates explanatory to the whisperings from verse 5. It has the following meaning: "Say: I seek refuge in the Lord of men [...] from the calamity of the whispering that comes from men and from the jinn." This is in accordance with a tradition according to Abū Dharr al-Ghifārī , which al-Qurtubi (d. 1272) mentions in his tafsir when he said to a man: “Have you taken refuge with Allah from the devils of men?” The man said: “Are there devils among men?” Abu Dharr replied: "Yes, according to God's statement: 'So we have determined (certain) enemies for every prophet: the satans of men and the jinn.'" (Sura 6: 112)

literature

  • Tilman Nagel: The Koran: Introductions - Texts - Explanations. 4th edition. Beck, Munich 2002, p. 260
  • The Encyclopaedia of Islam. New Edition, Vol. 7. Brill, Leiden 1986, p. 269 f.

Remarks

  1. ↑ In the traditions, the first verses of the suras are representative of the entire suras.
  2. ↑ According to the readings of ʿAbdullāh ibn Kaṯīr from Mecca (d. 903 AD) and ʿAbdullāh ibn ʿĀmir from Damascus (d. 833 AD) this verse ends after al-waswās and al-ḫannās forms a separate verse. So according to these readings the sura has 7 verses.

Individual evidence

  1. ↑ a b The Encyclopaedia of Islam , New Edition, Volume 7; Brill, Leiden, 1986; P. 269 f.
  2. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 567
  3. ↑ Sūrat al-Muʿawwidhatin in: As-Suyūṯī: Lubāb an-nuqūl fī asbāb an-nuzūl.
  4. ↑ Musnad al-Bazar, no. 1586
  5. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 567 f.
  6. ↑ An-Nasāʾī: Kitāb as-Sunan al-kubrā. No. 2/158; Kitāb al-iftitāḥ. Bāb 46: al-faḍl fī qirāʾat al-muʿawwiḏatain: lan taqraʾa šayʾan ablaġa ʿinda ʾllāhi min: qul aʿūḏu bi-rabbi ʾl-falaq, wa: qul aʿūḏuā bi-rabbi ḥn -adī . Cf. AT Khoury: The Koran, translation and scientific commentary, Gütersloher Verlagshaus 2001. Vol. 12, p. 618 must be corrected.
  7. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 571 f.
  8. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 573
  9. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 574 f.
  10. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 575 f.
  11. ↑ Faḫr ad-Dīn ar-Rāzī: Mafātīḥ al-Ġaib , Volume 32, Dar Al-Fikr; Beirut, 1981; P. 195
  12. ↑ a b c Aṭ-Ṭabarī: Ǧāmiʿ al-ʾabayān ʿan taʾwīli āy al-qurʾan , Volume 24, Cairo, 2001, p. 753
  13. ↑ Ibn Kaṯīr: Tafsīr al-qurʾān al-ʿaẓīm , Volume 14; 2000; P. 529
  14. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006, p. 579
  15. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006, p. 580
  16. ↑ Aṭ-Ṭabarī: Ǧāmiʿ al-ʾabayān ʿan taʾwīli āy al-qurʾan , Volume 24; Cairo, 2001; P. 755
  17. ↑ Ibn Kaṯīr: Tafsīr al-qurʾān al-ʿaẓīm , Volume 14; 2000; P. 531
  18. ↑ Al-Qurṭubī: Ǧāmiʿ al-ʾaḥkām al-qurʾan , Volume 22, Al-Resalah, Beirut, 2006; P. 579
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