بسم الله الرحمن الرحيم
Transcription
Bismi Allahi alrrahmani alrraheemi
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla
Rahman ve Rahim olan Allah'ın adıyla
Transcription (English)
113:1 Qul aAAoothu birabbi alfalaqi
113:1 Qul aAAoothu birabbi alfalaqi
Edip-Layth (Quran: A Reformist Translation)
113:1 Say, "I seek refuge in the Lord of the dawn,"
113:1 Say, "I seek refuge in the Lord of the dawn,"
The Monotheist Group (The Quran: A Monotheist Translation)
113:1 Say: "I seek refuge with the Lord of the rising dawn,"
113:1 Say: "I seek refuge with the Lord of the rising dawn,"
Muhammad Asad (The Message Of Quran)
113:1 SAY: "I seek refuge with the Sustainer of the rising dawn,1
Note 1
The term al-falaq ("the light of dawn" or "the rising dawn") is often used tropically to describe "the emergence of the truth after [a period of] uncertainty" (Taj al-'Arus): hence, the appellation "Sustainer of the rising dawn" implies that God is the source of all cognition of truth, and that one's "seeking refuge" with Him is synonymous with striving after truth.
113:1 SAY: "I seek refuge with the Sustainer of the rising dawn,1
Note 1
The term al-falaq ("the light of dawn" or "the rising dawn") is often used tropically to describe "the emergence of the truth after [a period of] uncertainty" (Taj al-'Arus): hence, the appellation "Sustainer of the rising dawn" implies that God is the source of all cognition of truth, and that one's "seeking refuge" with Him is synonymous with striving after truth.
Rashad Khalifa (The Final Testament)
113:1 Say, "I seek refuge in the Lord of daybreak.,
113:1 Say, "I seek refuge in the Lord of daybreak.,
Shabbir Ahmed (Quran As It Explains Itself)
113:1 Say, "I seek refuge with the Lord of the Rising Dawn, the enlightenment,1
Note 1
The last two Surahs of the Qur’an have unfortunately been given the name of Mu’awwazatain by the so-called “authorities”, conveying to the reader that they are supposed to guard against “occult powers” such as magic, evil-eye, witchcraft, demons, the ‘unseen beings’ omens and amulets etc.
The most pragmatic Book on earth, the Qur’an, strongly negates the real existence of JIBT [4:51] Witchcraft, black magic, soothsaying, astrology, palm-reading, psychic powers, crystal balls, fortune-telling, clairvoyance, telling the future, and all superstition - reiterating again and again that the entire Universe is being run by Divine laws. We may call these as God’s physical laws in the Universe, and according to the Book of God these laws never change.
The exalted Messenger is reported to have said that there is no such thing as Ghoul (Occult creatures like demons, evil spirits and witches etc). He is also reported to have said that Nasharah (the pretense of expelling demons from the human body) is a deceptive, Satanic act.
The exalted Prophet once said that everyone has a Satan/Iblis within. Sahaba Kiraam respectfully asked, “Even you O Rasulullah?” He answered, “Yes, but I have made him a Muslim” (made my desires submit to God.) So, Satan is not an extrinsic entity.
It is, then, amazing that Muslim scholars as well as the masses who revere Hadith, conveniently ignore such reported sayings of the exalted Messenger when they conflict with their false beliefs, and embrace those reports that clearly contradict the Qur’an, but support their erroneous whims!
Let us not reduce the Glorious revelations of God to the irrational propositions of people, however big their names may be.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
113:1 Say, "I seek refuge with the Lord of the Rising Dawn, the enlightenment,1
Note 1
The last two Surahs of the Qur’an have unfortunately been given the name of Mu’awwazatain by the so-called “authorities”, conveying to the reader that they are supposed to guard against “occult powers” such as magic, evil-eye, witchcraft, demons, the ‘unseen beings’ omens and amulets etc.
The most pragmatic Book on earth, the Qur’an, strongly negates the real existence of JIBT [4:51] Witchcraft, black magic, soothsaying, astrology, palm-reading, psychic powers, crystal balls, fortune-telling, clairvoyance, telling the future, and all superstition - reiterating again and again that the entire Universe is being run by Divine laws. We may call these as God’s physical laws in the Universe, and according to the Book of God these laws never change.
The exalted Messenger is reported to have said that there is no such thing as Ghoul (Occult creatures like demons, evil spirits and witches etc). He is also reported to have said that Nasharah (the pretense of expelling demons from the human body) is a deceptive, Satanic act.
The exalted Prophet once said that everyone has a Satan/Iblis within. Sahaba Kiraam respectfully asked, “Even you O Rasulullah?” He answered, “Yes, but I have made him a Muslim” (made my desires submit to God.) So, Satan is not an extrinsic entity.
It is, then, amazing that Muslim scholars as well as the masses who revere Hadith, conveniently ignore such reported sayings of the exalted Messenger when they conflict with their false beliefs, and embrace those reports that clearly contradict the Qur’an, but support their erroneous whims!
Let us not reduce the Glorious revelations of God to the irrational propositions of people, however big their names may be.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
Transcription (English)
113:2 Min sharri ma khalaqa
113:2 Min sharri ma khalaqa
Edip-Layth (Quran: A Reformist Translation)
113:2 "From the evil of what He has created,"
113:2 "From the evil of what He has created,"
The Monotheist Group (The Quran: A Monotheist Translation)
113:2 "From the evil among His creation,"
113:2 "From the evil among His creation,"
Muhammad Asad (The Message Of Quran)
113:2 "from the evil of aught that He has created,
113:2 "from the evil of aught that He has created,
Rashad Khalifa (The Final Testament)
113:2 "From the evils among His creations.,
113:2 "From the evils among His creations.,
Shabbir Ahmed (Quran As It Explains Itself)
113:2 From the evil aspects of created things.
113:2 From the evil aspects of created things.
Transcription (English)
113:3 Wamin sharri ghasiqin ithawaqaba
113:3 Wamin sharri ghasiqin ithawaqaba
Edip-Layth (Quran: A Reformist Translation)
113:3 "From the evil of darkness as it falls,"
113:3 "From the evil of darkness as it falls,"
The Monotheist Group (The Quran: A Monotheist Translation)
113:3 "And from the evil of murkiness as it falls,"
113:3 "And from the evil of murkiness as it falls,"
Muhammad Asad (The Message Of Quran)
113:3 "and from the evil of the black darkness whenever it descends,2
Note 2
I.e., the darkness of despair, or of approaching death. In all these four verses (2-5), the term "evil" (sharr) has not only an objective but also a subjective connotation - namely, fear of evil.
113:3 "and from the evil of the black darkness whenever it descends,2
Note 2
I.e., the darkness of despair, or of approaching death. In all these four verses (2-5), the term "evil" (sharr) has not only an objective but also a subjective connotation - namely, fear of evil.
Rashad Khalifa (The Final Testament)
113:3 "From the evils of darkness as it falls.,
113:3 "From the evils of darkness as it falls.,
Shabbir Ahmed (Quran As It Explains Itself)
113:3 And from the evils of the darkness of Ignorance whenever and wherever it is encountered.
113:3 And from the evils of the darkness of Ignorance whenever and wherever it is encountered.
Transcription (English)
113:4 Wamin sharri alnnaffathatifee alAAuqadi
113:4 Wamin sharri alnnaffathatifee alAAuqadi
Edip-Layth (Quran: A Reformist Translation)
113:4 "From the evil of those who whisper into the contracts and affairs,"
113:4 "From the evil of those who whisper into the contracts and affairs,"
The Monotheist Group (The Quran: A Monotheist Translation)
113:4 "And from the evil of those who blow on knots,"
113:4 "And from the evil of those who blow on knots,"
Muhammad Asad (The Message Of Quran)
113:4 "and from the evil of all human beings bent on occult endeavours,3
Note 3
Lit., "of those that blow (an-naffathat) upon knots": an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavours; it was probably derived from the practice of "witches" and "sorcerers" who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations. The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate "women", but may well relate to "human beings" (anfus, sing. nafs, a noun that is grammatically feminine). In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of "magic" as such. Similar views have been expressed - albeit in a much more elaborate manner, on the basis of established psychological findings - by Muhammad Abduh and Rashid Rida (see Manar I, 398 ff.). The reason why the believer is enjoined to "seek refuge with God" from such practices despite their palpable irrationality is - according to Zamakhshari- to be found in the inherent sinfulness of such endeavours (see surah 2, note 84), and in the mental danger in which they may involve their author.
113:4 "and from the evil of all human beings bent on occult endeavours,3
Note 3
Lit., "of those that blow (an-naffathat) upon knots": an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavours; it was probably derived from the practice of "witches" and "sorcerers" who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations. The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate "women", but may well relate to "human beings" (anfus, sing. nafs, a noun that is grammatically feminine). In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of "magic" as such. Similar views have been expressed - albeit in a much more elaborate manner, on the basis of established psychological findings - by Muhammad Abduh and Rashid Rida (see Manar I, 398 ff.). The reason why the believer is enjoined to "seek refuge with God" from such practices despite their palpable irrationality is - according to Zamakhshari- to be found in the inherent sinfulness of such endeavours (see surah 2, note 84), and in the mental danger in which they may involve their author.
Rashad Khalifa (The Final Testament)
113:4 "From the evils of the troublemakers.,
113:4 "From the evils of the troublemakers.,
Shabbir Ahmed (Quran As It Explains Itself)
113:4 And from the covert activities of people who try to put knots and complicate the simple.
113:4 And from the covert activities of people who try to put knots and complicate the simple.
Transcription (English)
113:5 Wamin sharri hasidin itha hasada
113:5 Wamin sharri hasidin itha hasada
Edip-Layth (Quran: A Reformist Translation)
113:5 "From the evil of the envious when they envy."
113:5 "From the evil of the envious when they envy."
The Monotheist Group (The Quran: A Monotheist Translation)
113:5 "And from the evil of an envier when he envies."
113:5 "And from the evil of an envier when he envies."
Muhammad Asad (The Message Of Quran)
113:5 "and from the evil of the envious when he envies."4
Note 4
I.e., from the effects - moral and social- which another person's envy may have on one's life, as well as from succumbing oneself to the evil of envy. In this connection, Zamakhshari quotes a saying of the Caliph Umar ibn Abd al-Aziz (called "the Second Umar" on account of his piety and integrity): "I cannot think of any wrongdoer (zalim) who is more likely to be the wronged one (mazlum) than he who envies another."
113:5 "and from the evil of the envious when he envies."4
Note 4
I.e., from the effects - moral and social- which another person's envy may have on one's life, as well as from succumbing oneself to the evil of envy. In this connection, Zamakhshari quotes a saying of the Caliph Umar ibn Abd al-Aziz (called "the Second Umar" on account of his piety and integrity): "I cannot think of any wrongdoer (zalim) who is more likely to be the wronged one (mazlum) than he who envies another."
Rashad Khalifa (The Final Testament)
113:5 "From the evils of the envious when they envy.",
113:5 "From the evils of the envious when they envy.",
Shabbir Ahmed (Quran As It Explains Itself)
113:5 And from the evil of the envious when he envies (and tries to harm)."
113:5 And from the evil of the envious when he envies (and tries to harm)."