A Comparative Exegetical Study of the Term Naffāthāt: A Critique of the Feminine-Referent Interpretation

Among Qurʾanic exegetes, the interpretation of the term naffāthāt in the verse, “and from the evil of the witches, who blow on knots” (Qurʾan 113:4), has long been regarded as a challenging exegetical issue. Determining the meaning of this term and identifying its referents within the context of the verse has generated a wide range of interpretive opinions, as exegetes have approached it through diverse cultural, linguistic, and theological perspectives. In many exegetical works, the referent of the term has been restricted to “female sorcerers,” an interpretation that appears to be influenced more by the social and cultural contexts of exegetical traditions than by the linguistic conventions of the Qurʾan itself. The data for this study were collected through library-based research. By examining the lexical roots of the term, analyzing its Qurʾanic usage, conducting a systematic review of authoritative exegetical sources, and applying the principles of Arabic linguistics alongside extra-textual analysis, this study seeks to establish a more precise and substantiated understanding of both the meaning and referent of the term. The findings indicate that, when the intensive function of the tāʾ (-ah) in naffāthah is taken into account, interpreting this suffix as an indicator of intensification is more consistent with the rules of the Arabic language as well as with textual and extra-textual evidence. Accordingly, the term does not merely denote a physical or sensory act; rather, it signifies the subtle psychological influence of words and satanic insinuations within the context of sorcery, an influence that is not confined to any particular gender.
Extended Abstract
 Introduction
The term naffāthāt in the fourth verse of Sūrah al-Falaq, “and from the evil of the witches, who blow on knots” (Qur’an 113:4), has generally been interpreted by early exegetes as an allusion to women practicing sorcery. This interpretation derives largely from the cultural, social, and theological contexts of early exegetes, as well as from prevailing beliefs concerning sorcery and the role of women therein, rather than from the linguistic conventions of Arabic or from historically verifiable evidence concerning the period of revelation. The significance of examining this term lies in the fact that an accurate understanding of it is essential both for elucidating the intended meaning of the verse and for clarifying the relationship between Qurʾanic language and cultural presuppositions. Such an inquiry may also contribute to a more accurate understanding of the representation of women in sacred texts. In many well-known exegetical works, naffāthāt has been interpreted as “women who blow on knots” or “women practicing sorcery,” whereas other scholars, relying on linguistic analysis, have questioned this gender-specific attribution.
A significant methodological problem is that many exegetes have attributed a feminine meaning to the term naffāthāt without undertaking a comprehensive examination of the various functions of the tāʾ marbūṭah in Arabic. Linguistic evidence demonstrates that this marker may, in certain contexts, indicate intensification, emphasis, repetition, or a non-gendered characteristic rather than grammatical femininity. The originality of the present study lies in linking lexical and morphological analysis with exegetical investigation and in critically reassessing prevalent interpretations.
The methodology of this study is descriptive-analytical and based on library research. Within this framework, the views of lexicographers, exegetes, and grammarians are collected and compared, after which the structure of the term naffāthāt and its probable function within the verse are analyzed.
Research Findings
An examination of exegetical opinions concerning the verse indicates that the common interpretation of naffāthāt as “women practicing sorcery” represents only one possible understanding and lacks definitive linguistic support. Lexical investigations reveal that the root nafth denotes blowing accompanied by a slight emission of saliva, or an influential breath directed toward something. Within the context of sorcery and incantation, it refers to an act intended to produce psychological effects or to induce harm through suggestion. Accordingly, the term fundamentally denotes an action rather than the gender identity of the agent performing it.
Furthermore, a morphological analysis of the term naffāthāt demonstrates that the presence of the tāʾ marbūṭah does not necessarily indicate genuine grammatical femininity. In Arabic, this marker may serve functions other than denoting gender, including intensification, repetition, and the formation of active participles or highly emphatic descriptive forms. In light of the context of the verse and its relationship to the other manifestations of evil mentioned in Sūrah al-Falaq, the evidence supports the view that naffāthāt refers to persistent and effective agents of evil—agents who cause harm through enchantment, psychological suggestion, and mental manipulation.
A comparison of exegetical perspectives further demonstrates that some gender-oriented interpretations have been shaped by social contexts and historical attitudes rather than by the unequivocal indications of the Arabic language. By contrast, interpretations emphasizing intensity and repetition in the term are more consistent with both linguistic evidence and the Qurʾanic context. On this basis, it may be concluded that naffāthāt in this verse refers to the concealed and persistent force of evil operating through acts of sorcery, with the primary emphasis being on the infliction of harm through psychological and verbal influence rather than on any restriction to women.
Another significant finding of the present study is that, within the structure of Sūrah al-Falaq, this term forms part of a network of external and internal evils alongside the ghāsiq and ḥasad (envy). From this perspective, it conveys a broad and inclusive meaning. Restricting the term to a particular gender therefore diminishes both its semantic scope and the exegetical precision of the verse. Consequently, the interpretation proposed in this study exhibits greater coherence from both a linguistic and a contextual Qurʾanic perspective.
Conclusion
A more detailed analysis of the findings indicates that the tāʾ in naffāthāt functions primarily as a marker of intensification within the morphological structure of the word rather than as an indicator of grammatical femininity. This interpretation is more consistent with textual and extra-textual analyses grounded in linguistic semantics. The tāʾ thus signifies the intensity and repetition of the act of nafth rather than the gender of its agent.
Moreover, an analysis of the transmitted reports concerning the circumstances of revelation and a comparison with other exegetical narrations indicate that restricting the term to “women practicing sorcery” lacks strong linguistic and narrational support. Rather, such an interpretation appears to reflect patriarchal assumptions and the social conventions prevalent during the periods in which many exegetes lived. This finding underscores the importance of reexamining Qurʾanic interpretation through semantic approaches and of distinguishing between the Qurʾanic text itself and historically conditioned, gender-oriented readings. Such an approach can contribute to correcting gender-based misreadings in Qurʾanic interpretation.
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