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AN-NAS · 6 verses
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من مقاصد السورة• تقرير توحيدَي الربوبية والألوهية؛ بتعليم النبي وأُمَّتِه وتربيتهم على الالتجاء إلى الله، والاستعاذةِ به ليكفيَهم شرَّ شياطين الإنس والجنِّ، الموسوسين لهم بتزيين طريقِ الشَّرِّ.
[التفسير]قل -أيها الرسول-: أعوذ وأعتصم برب الناس، القادر وحده على ردِّ شر الوسواس.
ملك الناس المتصرف في كل شؤونهم، الغنيِّ عنهم.
إله الناس الذي لا معبود بحق سواه.
من أذى الشيطان الذي يوسوس عند الغفلة، ويختفي عند ذكر الله.
الذي يبثُّ الشر والشكوك في صدور الناس.
من شياطين الجن والإنس.
An-Nas, the one hundred and fourteenth surah of the Holy Quran, is composed of 6 verses. It is one of the two « mu'awwidhat », or protective surahs, and was revealed during a particular context. Of all time, it is one of the most read and learned surahs, one of those that protect humans from the evil of the jealous one by essence (the devil).
Refer to the written text for Surah Al-Falaq.
In the last verse of the preceding surah, Al-Falaq, the believer seeks refuge against jealousy. And who is the greatest jealous one of the universe? Sheytan. In Surah An-Nas, refuge is therefore sought against the one who has the most jealousy: Al-waswas Al-khannas, the devil, the one who inspires to evil, the one who whispers incitements to evil, perpetually.
In Al-Falaq, Allah asks us to seek refuge against all external evil, all that can affect us and over which we have no control, whereas here, in Surah An-Nas, one seeks refuge against the evil that has been inspired within us, such as the negative suggestions that come to settle in our chests and for which we keep the responsibility of our acts.
In Al-Falaq, the causes of evil are diverse, and here there is only one, the evil whisper, whether from the jinn or from men. And the responsibility is borne by the troublemakers in the one (Al-Falaq) and by the human being who will have succumbed to the temptations whispered in the other (An-Nas).
Finally, one can say that in the first, the evil caused affects our dunya, our life here below, whereas in the following one the evil affects our future, our akhira (the Hereafter), for a person who succumbs to the temptations of his soul or of others does not obtain the pleasure of Allah.
In Surah Al-Falaq, we implore Allah once at the beginning of the chapter, whereas here we are asked to use three of His Names to call upon Him, to implore Him, hence the importance of the subject, the stake of this surah: the protection of our religion, of our fear and love of Allah, of our destiny.
The protector is unique but the sources of evils are diverse.
When one enters into these surahs, one enters into them seeking to protect oneself. One also enters into obedience to Allah. It is a true declaration of our humility to Allah, an answer to His call to protect ourselves against what He has created. One declares not to know and to submit to what Allah knows and what He orders us to do.
A way of killing one's ego.
« Rab »: this Name of Allah implies the absolute honour of the King of the Universe, the Master over all things. It implies more than being the Master with regard to His creatures and to all that He possesses, for the verbal root in Arabic « rab » admits that He is, in addition to being the One who has authority over us, our educator, protector, the One who takes charge of His own as well. It may indeed be that a master possesses goods and does not take care of them, that a person has authority over persons and does not take care of them. The Name Rab for our Lord encompasses, on the contrary, the assurance of all His attributes.
In other words, the Name Rab in this surah, just as in Al-Fatiha which begins by employing this Name also first, sums up for us our religion: it comprises the acceptance that Allah is our Lord and that we are His servants. To recite the Quran and these surahs is to declare one's humility to Allah. An acceptance that is pronounced quickly but that one can spend a lifetime integrating.
One must turn toward Him because He is, according to the three Names He employs in this surah:
One ends Surah Al-Falaq by seeking protection against the envious ones, and this surah teaches us to seek protection against the greatest jealous one and his whispers. Indeed, he leads to the greatest sin, which is pride, as he led Pharaoh, who attributed to himself these three names. These whispers push humans to the greatest sin, which is pride, and there is no need to be a pharaoh today to be proud. No one declares himself God, as he did, but how many people declare themselves master of themselves, letting the devil swell their ego, and proclaiming their self-sufficiency!
This is why one must ceaselessly mention Allah, fill one's heart with the remembrance of Allah. In order to avoid leaving the place empty for the devil within our heart, and to avoid that he penetrate it to breathe into it excessive self-love, pride and vanity. In order to avoid forgetting our servitude to Allah and not to replace it with the belief in our lordship.
Allah called us, according to the scholars, Insan (hence An-Nas) because we forget quickly. From the origin « yansa ».
The Name of Allah « Ilah » brings together two things: worship and obedience to Allah.
It comprises the dimensions of « Rab » and « Malik » in the Name « Ilah ». Thus one does not obey our temptations, our pleasures when we believe in Allah and obey Him. We worship and obey Allah alone. This is why the Quran reminds us that when the believers prostrated before Musa, admitting to believe in and obey the God of Musa, Pharaoh answered them that he had not authorised them to do so. Lordship therefore implies worship (prostration) and obedience (to the authority).
Prayer, for example, is an act of worship, but one can apply it in another manner or at another moment. To apply it at the hour ordained by Allah is an act of obedience. One strives to submit to the divine orders in everything.
By placing An-Nas (Mankind) juxtaposed to the Names of Allah (Rab, Malik, Ilah), the Most High does an honour to humans: like a promise to protect them, to take care of them specifically.
Al-waswas al-khannas represents the temptations of the devil through his repetitive whispers. The devil does not only whisper; he does it constantly, as the use of the words waswas and khannas indicates to us. The devil does not only penetrate the chest of men when they are distracted; he comes back to the charge, he does not stop. Hence the use of the verb khanasa. He takes every occasion to make us do or make us say things under the influence of anger or other negative feelings induced by his whispers. This is why one must protect oneself with the request for protection « I seek refuge with Allah against the accursed devil » and by reading the last surahs of the Quran, notably after the prayers.
Allah does not directly employ the name of Sheytan in this surah, whereas we know that he causes anger, rage against the other, animosity. Allah uses the terms explaining what he exercises upon us, as if to warn us explicitly of what he does:
Allah did not say against Al-Muwaswis (the one who whispers) because that would have implied a single whisper. But He uses the verbal form that induces that Iblis does it repetitively: al-waswas. Just as a person who makes a bread does not mean the same thing as the word baker, which means that he spends his time making bread, it is his occupation.
Finally, Allah adds alif lam (AL) at the beginning of the word waswas to determine who it is, to specify to us that He is indeed speaking of the devil, contrary to Surah Al-Falaq where Allah spoke of envious ones without a determiner at the beginning of the word (Hassidin and not El-hassid) to mean any envious one whatsoever.
And Allah specifies still a little more by saying « the one who blows the evil into the chests of men ». Verse 5
According to the scholars, it is because the heart, precisely, is found in the chests. The devil breathes evil, anxiety, disturbance into the chests, like castles that he tries to destabilise, because he despairs of penetrating into the heart of men. His goal: to make pride dwell in it and to remove Tawhid, the oneness of Allah.
The devil ceaselessly makes everything appear beautiful and attractive outside of man in order to make us fall into the love of pleasures and to expel from the heart the love of faith. He waits, tries to penetrate it and repeats each time it is possible, until he makes faith appear ugly to our hearts. May Allah preserve us from it. « Min ajinnati w anas »
The majority of the scholars of exegesis affirm that the whispers can come from the Jinn but also from humans, even if others agree to say that the jinn are the vehicles through which they reach the heart of men.
There is a strong link between the surahs Al-Fatiha and An-Nas and an even deeper link between those of Al-Falaq and An-Nas.
First of all, one can underline that the Prophet of Allah, peace and blessings be upon him, had the habit of always linking the reading of Surah An-Nas with, immediately after, Surah Al-Fatiha, as if to tell us that the study of the Quran never ends. It is an eternal starting over.
The themes in these surahs are:
In Al-Fatiha, Allah asks us to seek help from Him to accomplish things. « It is from You that I ask for help », and, in Surah An-Nas He asks us to seek protection against the whispers of those who push us to do certain things.
In the two surahs Allah employs three of His Names, the same in the two surahs:
Rabi Nas, Maliki Nas, Ilahi Nas in Surah An-Nas.
Rabil Alamin, Maliki yawmi din, and one recognises worshipping Him and asking Him for help, which means that one addresses our Ilah, God. The reciprocity continues between these two surahs when one sees that in Surah An-Nas one begins by asking for help (a protection) and in Surah Al-Fatiha one ends by asking for help.
In Surah Al-Fatiha there are two parts: one that speaks of our recognition in worshipping Him and the other that asks for help. In Surah An-Nas, there are more precisely two parts: one composed of 3 verses that comprises the Names of the One from whom one asks the protection, and in the second part, also composed of 3 verses, there is the evil from which one seeks to protect oneself.
This surah speaks of the seeking of protection against the greatest jealous one, who is the devil, to warn us that disbelief begins with a whisper. This sends us back to the story of our father Adam, peace be upon him, and the devil, and to the discourse of the devil with our Lord.
The reason for these whispers goes back to this request made by the devil to Allah to grant him a respite until the end of Time, firstly, to sit upon our straight path (Al-Fatiha represents this straight path that we seek in prayer), and, secondly, the devil swears to Him that He will find but few among humans grateful. This is why the devil wants to see us despair of the Mercy of Allah.
Finally, the Quran reveals to us that he whispered to our parents Adam and Hawa (Eve), peace be upon them, the incitement to sin with the aim of unveiling to them their nakedness. The goal of Sheytan is therefore also to unveil us, to undress us, to debauch us by all the most attractive means.
To finish, the Quran, with Surah Al-Fatiha, begins with a magnificent supplication and ends, with Surah An-Nas, with a magnificent and powerful supplication.
Sources Nouman Ali Khan
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