Tafsir Al-Maturidi Ta'wilat Ahl Al-Sunna – Tafsir Of The Holy Quran

2. The temptation to envy others ourselves

- While envy is a universal human emotion, acting on it with harm or ill intent makes it a source of evil

Imam Maturidi Extended Commentary of Surah al-Falaq

Imam al-Maturidi explains that Surah al-Falaq together with Surah an-Nas forms a divine pair of protection (al-Muawwidhatam). While an-Nas guards against internal, unseen whisperings that corrupt the heart, al-Falaq protects against external and manifest harms that confront the servant in the world. Through them both, Allah encompasses His creatures in mercy—shielding them from dangers both visible and hidden.

He begins by commenting on “Qul audhu bi-Rabbi 'l-Falaq': the command “Say” is not a mere recital but an instruction to announce one's helplessness before the Lord of all beginnings. Al-Falaq, linguistically, means daybreak or the cleaving of darkness. Maturidi interprets it as a symbol of Allah's power to bring light out of shadow and safety out of fear. The One who splits the dawn after the night is the same who delivers His servant from calamity after trial. Thus, refuge is sought in the Lord who brings forth creation and delivers relief.

The phrase “From the evil of what He created” encompasses every harmful element within creation—human or jinn, animal or natural force. Maturidi emphasizes that the verse does not ascribe evil to Allah's essence; rather, it acknowledges that within the order of creation lie things that may become sources of harm by their nature or misuse. All creation originates in divine wisdom, and evil exists only as a relative aspect within that order. Seeking refuge therefore affirms Allah's control over both benefit and harm.

"From the evil of darkness when it gathers" refers, according to Maturidi, to the time when dangers emerge unseen—whether thieves, predators, or satanic whispers intensified by solitude. Night conceals both physical threats and psychological fear; hence, seeking refuge at that hour acknowledges human vulnerability and Allah's guardianship.

Regarding “those who blow upon knots,” Maturidi interprets it broadly. It includes sorcerers who perform incantations, but also every act of manipulation and deception intended to bind the hearts of others. Such practices depend on illusion and suggestion, and their harm lies not in intrinsic power but in the fear and credulity of those who succumb. By commanding refuge in Allah, the verse strips magic of autonomous force and returns power to the Creator alone. Maturidi repeatedly stresses that no created being—jinn, magician, or star—can operate independently of Allah's decree.

In “the envier when he envies,” Maturidi identifies envy (hasad) as the most subtle and destructive of external harms. It is the wish for the removal of another's blessing and the hidden hostility that corrodes the heart. He writes that envy is a form of opposition to divine apportionment (qismah).

The envier objects to Allah's wisdom in granting favour. Thus, seeking protection from the envier is not merely from his outward malice but from the inner poison of jealousy itself. Envy becomes spiritual darkness, just as sorcery is the darkness of illusion and night is the darkness of fear.

Maturidi further notes that Surah al-Falaq teaches the believer the proper method of confronting harm: not through retaliation, not through superstition, but through turning directly to the Lord of creation. The structure of the surah is comprehensive—beginning with the general ("from the evil of what He created") and then specifying four particular forms of danger, encompassing the spectrum of worldly trials. This ordering reflects divine pedagogy: one begins with broad trust, then specifies each fear in detail, surrendering every anxiety into divine care.

Ultimately, Maturidi views this chapter as a microcosm of faith itself. It affirms Allah's creative power (faliq al-isbah), acknowledges human frailty, and teaches reliance upon the Lord who alone turns harm into benefit. Just as the dawn splits the night, so does divine protection split despair and restore the servant to serenity.

Imam Maturidi Insights of Surah al-Falaq

• Al-Falaq symbolizes the victory of light over obscurity—a daily reminder of resurrection and renewal.

- Refuge in the Rabb al-Falaq signifies trust in Allah's power to reveal truth after concealment, mirroring His ability to bring forth life after death.

- Maturidi highlights the psychological dimension of fear: darkness magnifies anxiety; envy breeds unrest; sorcery manipulates perception. Faith dispels these illusions by restoring the believer's focus upon divine agency.

- The surah's progression from general to specific evils reflects the gradation of spiritual awareness—first acknowledging Allah's universal control, then identifying particular dependencies.

- The Prophet ☐, though protected by revelation, was instructed to recite this prayer continually, demonstrating that refuge in Allah is the perpetual posture of servitude.

- The pairing of al-Falaq with an-Nas completes a spiritual circle: the first guards the body and outward life; the second guards the soul and inner state.

Theological Points of Surah al-Falaq

• 1. Divine Sovereignty and Creative Will:

- Every existing thing is Allah's creation. Evil, as perceived by man, arises not from an independent source but from the limited perspective of contingent beings. There is no dualism; harm and benefit alike belong to His decree.

• 2. Affirmation of Tawhid in Protection:

- Seeking refuge from evil through Allah alone negates belief in autonomous powers—stars, spirits, magicians, or nature. This is the Maturidi affirmation of tanhid al-rububiyyah: no agent acts outside divine permission.

• 3. Preservation of Divine Justice:

- While Allah creates all things, He commands avoidance of harm and grants refuge. The presence of harmful entities is part of trial (ibtila'), not injustice. Reward and punishment correspond to choice, not to the mere existence of danger.

4. The Non-Causative Nature of Magic:

- Sorcery has no inherent efficacy. Its effect depends on divine allowance and human susceptibility. Belief in independent magical force constitutes shirk khafi (subtle association). Thus, protection through faith is the cure for superstition.

• 5. Moral Evil versus Natural Evil:

- Maturidi distinguishes between physical harm (disease, darkness) and moral harm (envy, malice). Both are embraced under Allah's creation but differ in responsibility: the former tests patience; the latter tests character.

• 6. Psychological Truth of Fear:

- Fear at night and fear of unseen forces expose the limitations of human perception. The Qur'an trains the believer to interpret

these fears theologically, not mythically — as reminders of need for divine protection.

• 7. Human Agency and Reliance (Tawakkul):

The servant must employ worldly means of caution but rely inwardly upon Allah alone. True reliance (tawakkul) harmonizes reason with trust — a balance central to Maturidi theology.

• 8. Evil of Envy as Rebellion against Qadar:

Envy is objection to divine decree (qadar). The envier implicitly denies Allah's wisdom in distributing gifts. Thus, the final verse transforms an ethical vice into a theological lesson: contentment (rida') is faith; envy is protest against providence.

• 9. Revelation as Psychological Healing:

The Mu'awwidhatayn serve not merely as ritual recitations but as rational therapy for fear and envy. They align the believer's emotions with correct creed, uniting psychology with theology.

• 10. Completion of Divine Instruction:

Surah al-Falaq demonstrates that refuge precedes resistance — the believer's first defence against evil is recognition of Allah's oneness. This doctrine fuses cosmology, morality, and devotion in a single act of remembrance.

Tafsir:

Surah an-Nas – Verse 1 Arabic: قُلْ أَعْوَذُ بِرَبِّ Arabic textَّArabic text "Say: I seek refuge in the Lord of mankind."

• “Qul a udhu” — a command to say aloud and declare openly that protection is sought from Allah

• "Rabb an-nas" — the Lord of mankind, the One who owns, sustains, and governs all human beings

Maturidi's Commentary:

- Maturidi explains that Allah begins this surah by commanding us to seek refuge — not in any created being, but in the true Lord, who has full authority over all of humanity.

• By using the name Rabb an-nas, the verse:

- Affirms Allah's intimate concern for His creation

- o Reminds mankind that their Lord is accessible, and protection is available to those who ask

- Maturidi stresses the personal dimension of this address: Allah is not only the Lord, but your Lord — turn to Him, especially when unseen danger threatens the soul.

Tafsir:

"The King of mankind."

Surah an-Nas – Verse 2 Arabic: Arabic text

• “Malik an-nas” — the Sovereign, Ruler, and absolute authority over all people

Maturidi:

- Maturidi notes the progression: from Rabb (nurturer, sustainer) to Malik (absolute owner) – highlighting both Allah's mercy and His power.

- He emphasizes that the true king is not a worldly monarch, but Allah — whose dominion includes:

- The outer world and the inner soul

- The visible realm and the unseen realm

- Maturidi teaches that turning to Allah as Malik reminds us: no other power can truly harm or protect — only Allah has true control.

Tafsir:

"The God of mankind."

Surah an-Nas – Verse 3

Arabic: Arabic text

• “Ilah an-nas” — the sole deity, the One who alone deserves worship and absolute devotion

Maturidi:

- Maturidi highlights that this final title — Ilah an-nas — completes the triad of divine attributes:

1. Rabb — Lord, sustainer

2. Malik — King, authority

3. Ilah — God, object of worship

- This affirms that humanity's refuge is not in idols, leaders, or self-dependence, but in the One who is Lord, King, and God all in one.

- Maturidi also points out the exclusivity of the term: there is no other ilah — turning to any other source is futility.

Verses 4 to 6 – the nature of the evil being warned against, and the subtle path it takes to corrupt the human soul.

Tafsir:

Surah an-Nas – Verse 4

Arabic:

Arabic textّArabic textّArabic text

"From the evil of the whisperer who withdraws."

• “Min sharri al-waswas” — from the evil of the whisperer — referring to the one who casts doubt, incites sin, or fuels anxiety

• “Al-khannas” — the one who retreats, that is, the devil or evil force that hides when Allah is remembered

Maturidi's Commentary:

- Maturidi identifies “al-waswas al-khannas” as Shaytan (Satan), and more broadly any unseen force that plants evil thoughts in the hearts of people.

- The fact that he “withdraws” highlights his cowardice and lack of true power — he whispers only when the person is heedless of Allah, but vanishes when Allah is remembered.

Maturidi explains that the greatest danger here is:

○ Not external warfare or harm

- But the subtle internal corrosion of belief, doubt, envy, anger, or pride

- This verse teaches us that the real battlefield is the heart, and the whisperer's goal is to divert the soul from truth.

Tafsir:

Surah an-Nas – Verse 5

Arabic:

Arabic text

"Who whispers in the chests of mankind."

• “Yu-waswisu fi šudur an-nas” — He whispers into the chests, the inner hearts and psychological depths of people

Maturidi:

- Maturidi highlights that this verse clarifies the arena of attack: the chest, that is, the inner being, the space where conscience, desire, and faith reside.

- These whispers are often:

- Quiet, repetitive, and persistent

- o Not always recognized as evil, but disguised as suggestion, doubt, or justification

- Maturidi says the only shield against such evil is:

- Dhikr (remembrance of Allah)

- Seeking refuge in Allah, as commanded in this surah

Tafsir:

Surah an-Nas – Verse 6

Arabic: Arabic text

"From among jinn and mankind."

• “Min al-jinnati wa an-nas” — from the jinn and from humans — meaning that whisperers can be from both the unseen (jinn) and the visible (humans)

Imam Maturidi Explains:

- Maturidi explains that not all whisperers are devils from the jinn — some are human beings who whisper evil, corrupt others, or manipulate minds through lies, doubts, and persuasion.

- These include:

○ False teachers

- Hypocrites

- Enablers of sin in society

- He warns that human whisperers can be more dangerous than jinn — because they may appear as friends, scholars, or leaders, while secretly promoting destruction.

- This final verse teaches us that evil influence is not always supernatural — it often comes in familiar form — and thus, the need to seek divine protection is constant.

Imam Maturidi Extended Commentary of Surah an-Nas

Imam al-Maturidi note that this blessed surah, together with Surah al-Falaq, forms the twin refuge chapters (al-Muawwidhatayn), revealed as divine protection for the Messenger of Allah ﷺ and for all humankind. In al-Falaq, protection is sought from external harms such as envy, darkness, and sorcery; whereas in an-Nas, refuge is sought from internal evils that arise within the soul — the unseen whisperings that corrupt intention and faith. In this, Allah's mercy is manifest: He safeguards His servants from both outward and inward afflictions.

Al-Maturidi begins by noting that Allah commands His Prophet ☎ with the word “Qul” (Say) — not for His own information, but to instruct the servant to announce his need of Allah openly. Seeking refuge (istiadhah) is both an act of humility and a declaration of tanhid. The one who turns to Allah alone in fear and hope affirms that no created being can shield him from unseen evils.

By invoking Allah through three titles – Rabb (Lord), Malik (Sovereign), and Ilah (Deity) — the Quran gathers every aspect of divine perfection. Rabb denotes nurture and care; He who brings man into being, sustains him, and perfects his nature. Malik signifies ownership and authority; He who commands and disposes of creation as He wills. Ilah signifies divinity and worship; He alone is worthy of adoration. Through these three, the human being recognizes that his existence, his destiny, and his devotion are all bound to one Lord. Thus, to seek refuge in Allah is to place oneself wholly under His lordship and to reject all false powers.

Maturidi remarks that the repetition of the phrase an-Nas (mankind) after each divine attribute emphasizes the universality of dependence. No rank, tribe, or class escapes this need — all are servants, and He alone is Master. The heart of the believer is reminded that pride, self- sufficiency, and heedlessness are illusions; every human is equally needy before the One who nurtures, governs, and commands.

When Allah speaks of seeking refuge from “the evil of the whisperer who withdraws”, Maturidi identifies this as Shaytan, whose mode of attack is subtle suggestion (waswasah). He does not compel, but merely casts thoughts into the breast (sadr), attempting to divert the servant from remembrance. The term al-Khannas reveals his weakness: he retreats when Allah is remembered and advances when the heart is heedless. This dynamic—attack and retreat—illustrates the nature of the spiritual struggle.

The believer's protection lies in constant dhikr, for remembrance drives the whisperer away. Forgetfulness, by contrast, invites him near.

Maturidi draws a critical theological point from this: Shaytan's power is suggestive, not coercive. He cannot force sin upon the believer; he can only adorn falsehood. Were he capable of compulsion, human responsibility (taklif) would be void, and divine justice negated.

Thus, the verse affirms both Allah's justice and human free choice: temptation exists, but the servant chooses his response. The moral victory lies not in being free of whisperings but in resisting them.

He further notes the Qur'an's precision in saying, “who whispers in the breasts of mankind”, not in their hearts. The sadr is the outer domain of thought, where ideas arrive and depart; the qalb (heart) is the inner core where conviction is formed. The whisperer may reach the breast, but cannot penetrate the heart of one who remembers Allah. Hence, stray thoughts are not sins; sin arises only when the heart consents.

The surah concludes, “among jinn and among mankind”. Imam Maturidi interprets this as a warning that whisperers are not confined to the unseen realm. Some are jinn, whispering invisibly; others are humans, whispering through deceit, persuasion, and corrupt counsel. Both are agents of the same corruption: they invite to heedlessness and rebellion.

The Quran elsewhere confirms this: “We made for every prophet an enemy — devils among mankind and jinn, inspiring one another with adorned speech.” (6:112) Thus, the believer's vigilance must be constant, for the enemy may appear in the unseen or in human form.

Imam al-Maturidi observes that the surah's structure is itself a theological argument. It opposes one evil (the whisperer) with three divine attributes, showing that only the totality of Allah's lordship can safeguard the fragile heart. The multiplicity of divine names against the singularity of evil illustrates the immense mercy of Allah: His protection exceeds the scope of the threat. Moreover, the Prophet ✎ himself was commanded to recite this prayer, teaching that even the most perfect of creation is in continual need of divine refuge — not because he is vulnerable as others are, but to teach the ummah that safety lies only in turning to Allah.

Maturidi concludes that Surah an-Nas is both a protection and a declaration of creed. It instructs the servant to guard his inner life from corruption and to affirm Allah's exclusive sovereignty over his being. In seeking refuge, the believer perfects his servitude; in remembering Allah, he extinguishes the whisperer's power. The chapter therefore combines spiritual purification, intellectual affirmation of tawhid, and ethical instruction — a concise manual for the inner life of faith.

Thus, the end of the Qurˈan returns the servant to his beginning: dependence upon the Lord of all worlds. The journey of revelation ends where it began — in the recognition that refuge, strength, and peace reside only in Allah, the Lord, Sovereign, and God of mankind.

Maturidi Insights of Surah an-Nas

• Unity of Protection:

Maturidi beautifully observes that refuge is sought in three divine

aspects, yet from one evil source. This contrast highlights the magnitude of the danger of inner corruption—it takes the fullness of Allah's lordship, sovereignty, and divinity to shield the human heart.

• Psychological Precision:

- He notes the precision of Qur'anic language: waswas (repetitive whisper) and khannas (receding one) describe an oscillating dynamic—attack and retreat—mirroring the human struggle between remembrance and heedlessness.

• Spiritual Discipline:

- From this, Maturidi deduces that constant dhikr (remembrance) is the surest defense. When the servant remembers Allah, Shaytani flees; when he forgets, Shaytan returns.

• Human Freedom:

- Maturidi insists that Allah's justice entails man's ability to resist whispering. Were Shaytan able to compel, moral accountability would be void. Thus, whispering is a test of the intellect and faith.

• Theological Implication:

- The surah's repetition of an-Nas (mankind) signals universal address—every human shares this vulnerability. The Prophet ☎ himself was commanded to seek protection, proving that no one is beyond need of divine refuge.

- Link with Surah al-Falaq:

- Maturidi interprets both surahs as twin shields (mu 'awwidhatayn). One protects from outward harm, the other from inward temptation. Together, they form the believer's complete armor.

Theological Points of Surah an-Nas

• 1. Affirmation of Divine Unity (Tawhid):

- The triple invocation — Rabb, Malik, Ilah — establishes Allah's singular lordship, ownership, and divinity. Each title negates polytheistic notions: no being shares in His nurturing, ruling, or worship. Refuge can only be sought from the One whose sovereignty is absolute and whose mercy encompasses all creation.

2. Human Dependence and Divine Sufficiency:

- By commanding “Say: I seek refuge,” Allah teaches that man's strength lies in acknowledging need. The act of isti'adhah (seeking refuge) is both confession and worship — a recognition that protection is not self-generated but divinely bestowed.

3. Non-Compulsory Nature of Satanic Influence:

- Maturidi asserts that Shaytan has no power of compulsion — only persuasion. His whisper (waswasah) affects thought, not will. Were he able to compel sin, human accountability (taklif) would collapse and divine justice ('adl) would be nullified. This preserves the Maturidi doctrine of free will within divine creation (kasb).

4. Reality of Human Agency:

- The servant is tested by internal suggestion but remains free to choose obedience. This balances divine omnipotence with moral responsibility — a hallmark of the Maturidi creed distinguishing it from both Jabri determinism and Mutazil self-creation.

5. Nature of the Heart and the Breast:

- Maturidi differentiates between sadr (chest) — the field of fleeting thoughts — and qalb (heart) — the seat of assent and faith. Whisperings reach the chest but cannot seize the heart unless the servant yields. Thus, involuntary thoughts are not sinful; sin arises only from willful acceptance.

6. The Function of Dhikr (Remembrance):

- The name al-Khannas — “the one who withdraws” — reveals that Satan's power is voided by remembrance of Allah. Constant dhikr fortifies the heart; heedlessness grants access to the whisperer. This ties spirituality to active awareness, not passive avoidance.

• 7. Universality of Trial and Need:

- The repetition of an-Nas underscores that every human, including prophets, requires divine protection. Even the Messenger was commanded to seek refuge, demonstrating that proximity to Allah does not negate dependence upon Him.

• 8. Dual Sources of Temptation:

- The phrase “among jinn and among mankind” confirms that whisperers exist in both realms. Evil suggestion arises from unseen jinn and from human tempters who echo Satan's call through persuasion and ideology. This extends the doctrine of ijtibar (moral vigilance) to all social and spiritual influences.

• 9. Proof of Divine Justice and Wisdom:

- The existence of temptation is not injustice but a trial revealing sincerity. Were man free of whispering, there would be no test of steadfastness. Thus, evil's presence is instrumental, not autonomous — serving divine wisdom by manifesting moral truth.

• 10. Relationship between Knowledge and Salvation:

- True refuge depends on knowledge of Allah's attributes. Ignorance invites fear of creation; knowledge brings reliance upon the Creator. Hence, Maturidi interprets the surah as both a theological summary and a spiritual training in recognizing Allah as Lord, King, and God.

• 11. Integration of Creed and Practice:

- Seeking refuge (isti'adhah) is not merely supplication but an

- embodied affirmation of faith — expressing tawhid through action. It links doctrine (belief in divine sovereignty) with praxis (turning to Him for protection).

• 12. Completion of the Qur'anic Message:

- Maturidi observes that the Quran begins with “Rabb al-Alamin” (Lord of all worlds) and ends with “Rabb an-Nas” (Lord of mankind). The Book thus opens and closes upon lordship — signifying that the entire revelation is a journey from knowledge of the Lord to reliance upon Him.

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