surah Al-Falaq Translation

In the name of God, Most Gracious, Most Merciful
Say: I seek refuge in the Lord of the morning from the evil of that which He has created, (2) and from the evil of the night when darkness overshadows it (3) From the evil of (4) And from the evil of the envious when they envy (5)







Surah Al-naas Translation

Translation [edit] In the name of God, Most Gracious, Most Merciful

Say: I seek refuge in the Lord of mankind, (1) the true King of the people, (2) the true God of the people, (4) Who whispers in the hearts of the people (5) whether he be of the jinn or of the men (2)
Explanation

Although these last two verses of the Qur'an are rather separate in themselves and are written under different names in the Mushaf, there is such a deep connection between them and their subjects are so closely related to each other that they have a common name. "مُعَوِتذَتَیُن" (two surahs seeking refuge). Imam Bayhaqi has written in the evidence of prophethood that these revelations have also taken place at the same time, that is why the combined name of both is Mu'awzatin. We are writing the same article on both here because the issues and discussions related to them are exactly the same.
Statistics
* Surah Al-Falaq contains 5 verses, 23 words and 74 letters. [1]
Surah An-Nas contains 6 verses, 20 words and 79 letters. [2]
There are 11 verses, 43 words and 153 letters in all.
Revelation time
Hazrat Hassan Basri, Ikrimah, Ata 'and Jabir bin Zayd say that these Surahs are Mukki. This is also a narration from Hazrat Abdullah bin Abbas Ma. But the second narration from them is that they are Madani and the same is the view of Hazrat Abdullah bin Zubair Ma and Qatadah. One of the traditions that reinforces this second view is the hadith of Hazrat Aqaba ibn Amir in Muslim, Tirmidhi, Nisa'i and Musnad Imam Ahmad ibn Hanbal that the Prophet (peace and blessings of Allaah be upon him) said to me one day: Do you know what verses have been revealed to me tonight? These are unique verses. This hadith proves the authenticity of these surahs on the basis that Aqaba ibn Amir believed in Madinah after the migration, as Abu Dawood and Nisa'i narrated from their own narrations. Duplicated Other narrations which have been strengthened by this statement are: He had cast a spell on the Prophet (peace and blessings of Allaah be upon him) and the Prophet (peace and blessings of Allaah be upon him) fell ill as a result of this. Ibn Sa'd has narrated with reference to Waqidi that this is the event of the year 7 AH. For this reason, Sufyan ibn 'Uyayna has also called these Surahs Madani.
But as stated in the article of Surah Al-Ikhlas, when it is said about a Surah or a verse that it was revealed on a certain occasion, it does not necessarily mean that it was revealed on that occasion for the first time. On the contrary, sometimes it has happened that a surah or verse had been revealed first, and then when a special event or situation arose, it was brought to the notice of Allah (swt) again and again and again and again and again and again. In our view, the same is the case with Muazzatin. His article clearly states that it may have been revealed in Makkah at a time when opposition to the Holy Prophet was very strong there. Later, when a storm of opposition arose in Madinah against the hypocrites, Jews and polytheists, the Holy Prophet was again instructed to recite these two Surahs as mentioned in the above narration of Hazrat Aqaba bin Amir. After that, when he was bewitched and his illness became severe, by the command of Allah, Jibreel (as) came and instructed him to recite these Surahs again. Therefore, the statement of those commentators who call these two Surahs Mickey is more reliable in our opinion. With regard to magic, it is also forbidden to consider them as specific, as it relates only to one verse of Surah Al-Falaq, and from the evil of evil in the contract, the rest of the verses of Surah Al-Falaq and the whole of Surah Al-Nas. There is no direct connection.
Topic and article [edit]

The circumstances in which these two Surahs were revealed in Makkah were such that as soon as the call to Islam began, it seemed as if the Prophet (peace and blessings of Allaah be upon him) had put his hand in the hive of sheep. As your call spread, so did the opposition of the infidels of Quraysh. As long as they hoped that they might be able to stop him from doing this by some kind of bargaining, or by luring him, there was still some reduction in the intensity of the obstinacy. But when the Prophet (peace and blessings of Allaah be upon him) disappointed them so much that he would be willing to reconcile with them in matters of religion, I am not the doer, and you are not the worshiper of what I worship, so my path is different and your path is different, then the enmity of the disbelievers has reached its peak. Characteristically, the members of the families (men or women, boys or girls) who had converted to Islam, were always burning in their hearts against the Holy Prophet. He was being cursed from house to house. Secret advice was being given that at some point in the night you should be killed in secret so that the Bani Hashim could not find the killer and take revenge. Sorcery was being waged against him so that he would either die or become seriously ill, or become insane. The devils, jinn and humans had spread everywhere so that they would instill in the hearts of the people some whispers against him and against the religion and the Qur'an which he had brought, so that the people became distrustful and started running away from him. The fire of jealousy was burning in the hearts of many people, because they could not see the lamp of any person burning except themselves, or any man of their tribe. For example, the reason why Abu Jahl used to go too far in opposing the Messenger of Allah (peace and blessings of Allah be upon him) is that he himself states that the "quote" is between us and the Bani 'Abd al-Manaf (ie the family of the Messenger of Allah) There was competition.
They fed us and we fed them. They gave people rides, so did we. They donated, so did we. Even when he and I clashed in honor, they now say that there is a prophet among us who receives revelation from heaven. How can we compete with them in this field? By God, we will never believe or confirm it. [3]
In these circumstances, the Messenger of Allah (peace be upon him) was told to say to them: I seek refuge in the Lord of the dawn, from the evil of all creatures, from the darkness of the night and from the evil of sorcerers and sorcerers, and from the evil of the envious. ۔ And say to them: I seek refuge in the Lord of mankind, the King of mankind, and the God of mankind from every evil whispering that comes back again and again and whispers into the hearts of men, even the devils Be it from or from the devils of Anas. This is similar to what Moses said when Pharaoh expressed his intention to kill him in a crowded court.
This is the punishment of the Lord and your Lord from among all the arrogant ones who do not believe in the Day of Reckoning.
I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.
- Quran: Surah Al-Mu'min: 27
وَانِي عَذَتُ بَربِ وَي وَرَبَكُم ا َنَن تُرُجُمُونِ
And I have taken refuge in my Lord and your Lord, lest you should attack me https://islammyreligion2020.blogspot.com/

surah Al-Falaq Translation

In the name of God, Most Gracious, Most Merciful
Say: I seek refuge in the Lord of the morning from the evil of that which He has created, (2) and from the evil of the night when darkness overshadows it (3) From the evil of (4) And from the evil of the envious when they envy (5)







Surah Al-naas Translation

Translation [edit] In the name of God, Most Gracious, Most Merciful

Say: I seek refuge in the Lord of mankind, (1) the true King of the people, (2) the true God of the people, (4) Who whispers in the hearts of the people (5) whether he be of the jinn or of the men (2)
Explanation

Although these last two verses of the Qur'an are rather separate in themselves and are written under different names in the Mushaf, there is such a deep connection between them and their subjects are so closely related to each other that they have a common name. "مُعَوِتذَتَیُن" (two surahs seeking refuge). Imam Bayhaqi has written in the evidence of prophethood that these revelations have also taken place at the same time, that is why the combined name of both is Mu'awzatin. We are writing the same article on both here because the issues and discussions related to them are exactly the same.
Statistics
* Surah Al-Falaq contains 5 verses, 23 words and 74 letters. [1]
Surah An-Nas contains 6 verses, 20 words and 79 letters. [2]
There are 11 verses, 43 words and 153 letters in all.
Revelation time
Hazrat Hassan Basri, Ikrimah, Ata 'and Jabir bin Zayd say that these Surahs are Mukki. This is also a narration from Hazrat Abdullah bin Abbas Ma. But the second narration from them is that they are Madani and the same is the view of Hazrat Abdullah bin Zubair Ma and Qatadah. One of the traditions that reinforces this second view is the hadith of Hazrat Aqaba ibn Amir in Muslim, Tirmidhi, Nisa'i and Musnad Imam Ahmad ibn Hanbal that the Prophet (peace and blessings of Allaah be upon him) said to me one day: Do you know what verses have been revealed to me tonight? These are unique verses. This hadith proves the authenticity of these surahs on the basis that Aqaba ibn Amir believed in Madinah after the migration, as Abu Dawood and Nisa'i narrated from their own narrations. Duplicated Other narrations which have been strengthened by this statement are: He had cast a spell on the Prophet (peace and blessings of Allaah be upon him) and the Prophet (peace and blessings of Allaah be upon him) fell ill as a result of this. Ibn Sa'd has narrated with reference to Waqidi that this is the event of the year 7 AH. For this reason, Sufyan ibn 'Uyayna has also called these Surahs Madani.
But as stated in the article of Surah Al-Ikhlas, when it is said about a Surah or a verse that it was revealed on a certain occasion, it does not necessarily mean that it was revealed on that occasion for the first time. On the contrary, sometimes it has happened that a surah or verse had been revealed first, and then when a special event or situation arose, it was brought to the notice of Allah (swt) again and again and again and again and again and again. In our view, the same is the case with Muazzatin. His article clearly states that it may have been revealed in Makkah at a time when opposition to the Holy Prophet was very strong there. Later, when a storm of opposition arose in Madinah against the hypocrites, Jews and polytheists, the Holy Prophet was again instructed to recite these two Surahs as mentioned in the above narration of Hazrat Aqaba bin Amir. After that, when he was bewitched and his illness became severe, by the command of Allah, Jibreel (as) came and instructed him to recite these Surahs again. Therefore, the statement of those commentators who call these two Surahs Mickey is more reliable in our opinion. With regard to magic, it is also forbidden to consider them as specific, as it relates only to one verse of Surah Al-Falaq, and from the evil of evil in the contract, the rest of the verses of Surah Al-Falaq and the whole of Surah Al-Nas. There is no direct connection.
Topic and article [edit]

The circumstances in which these two Surahs were revealed in Makkah were such that as soon as the call to Islam began, it seemed as if the Prophet (peace and blessings of Allaah be upon him) had put his hand in the hive of sheep. As your call spread, so did the opposition of the infidels of Quraysh. As long as they hoped that they might be able to stop him from doing this by some kind of bargaining, or by luring him, there was still some reduction in the intensity of the obstinacy. But when the Prophet (peace and blessings of Allaah be upon him) disappointed them so much that he would be willing to reconcile with them in matters of religion, I am not the doer, and you are not the worshiper of what I worship, so my path is different and your path is different, then the enmity of the disbelievers has reached its peak. Characteristically, the members of the families (men or women, boys or girls) who had converted to Islam, were always burning in their hearts against the Holy Prophet. He was being cursed from house to house. Secret advice was being given that at some point in the night you should be killed in secret so that the Bani Hashim could not find the killer and take revenge. Sorcery was being waged against him so that he would either die or become seriously ill, or become insane. The devils, jinn and humans had spread everywhere so that they would instill in the hearts of the people some whispers against him and against the religion and the Qur'an which he had brought, so that the people became distrustful and started running away from him. The fire of jealousy was burning in the hearts of many people, because they could not see the lamp of any person burning except themselves, or any man of their tribe. For example, the reason why Abu Jahl used to go too far in opposing the Messenger of Allah (peace and blessings of Allah be upon him) is that he himself states that the "quote" is between us and the Bani 'Abd al-Manaf (ie the family of the Messenger of Allah) There was competition.
They fed us and we fed them. They gave people rides, so did we. They donated, so did we. Even when he and I clashed in honor, they now say that there is a prophet among us who receives revelation from heaven. How can we compete with them in this field? By God, we will never believe or confirm it. [3]
In these circumstances, the Messenger of Allah (peace be upon him) was told to say to them: I seek refuge in the Lord of the dawn, from the evil of all creatures, from the darkness of the night and from the evil of sorcerers and sorcerers, and from the evil of the envious. ۔ And say to them: I seek refuge in the Lord of mankind, the King of mankind, and the God of mankind from every evil whispering that comes back again and again and whispers into the hearts of men, even the devils Be it from or from the devils of Anas. This is similar to what Moses said when Pharaoh expressed his intention to kill him in a crowded court.
This is the punishment of the Lord and your Lord from among all the arrogant ones who do not believe in the Day of Reckoning.
I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.
- Quran: Surah Al-Mu'min: 27
وَانِي عَذَتُ بَربِ وَي وَرَبَكُم ا َنَن تُرُجُمُونِ
And I have taken refuge in my Lord and your Lord, lest you should attack me https://islammyreligion2020.blogspot.com/