| 5 And from the evil of the envious when he envies.[1] | وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ ٥ |
- ↑ This is the third difficulty. Truth has now become triumphant, but there are those who envy its success and who would not have its triumph maintained over falsehood. Therefore, Divine protection has still to be sought when truth has ultimately become triumphant.
meaning primarily he blew. But followed by fi it conveys another significance. Thusنفث الله الشئ في قلبه means God cast or put the thing into his heart (Msb-LL); and نفث في روعي means he inspired or put into my mind (Ib, As). 'Uqad is the plural of 'uqdah, which signifies a tie (LL), and judgment and consideration of one's affairs (TA-LL), and management, regulating and ordering of one's affairs (LL). It also signifies a promise of obedience or vow of allegiance (LA, TA-LL). Hence, النفّٰثٰت في العقد are really those who put evil suggestions into the resolution of men or into the management of their affairs. Note that naffás̲át are not necessarily women; the word equally applies to al-jamá'át, or companies of men (Rz). The explanation I have adopted is, with some difference, the same as that adopted by Abu Muslim, which Rz pronounces to be a good explanation.
This verse deals with the second difficulty in the spread of truth or in the management of any affair generally. The first difficulty was its being enveloped with utter gloom; the second is that darkness is dispelled, but still the resolution to adhere to the truth is subject to the evil suggestions of those who would mislead others.
