“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’
Last time we discussed Surah Al-Falaq, one of the two“identical twins” surahs of the Quran aka the “Mu-aw-wi-dhatayn”. Surah An-Nas which we will discuss now is an extension and in a way complimentary to the previously discussed one. Surah Al-Falaqdirects how to seek the Divine protection against worldly calamities. Surah An-Naswhich we will discuss now tells the way to seek Divine protection against the calamities of the Hereafter. These were revealed on the same occasion and at the same event. According to some rivayaat, originally these were recorded as a single ayah; later on these were separated into two. Place of revelation? Most of the commentators assign these two surahs to the early part of the Makkah period. “All the surahs in the last two parts (paras) of the Quran starting from Surah Mulk are makki (Meccan) excepting these two which are Madni” (Medina) declares Dr. Israr Ahmed in his eloquent Tafsir-e-Quransessions. Some authorities like Razi and Ibn Kathir place them at Medina. Baghawi, Zamakhshari, Baydawi leave the question open. Dr. Mohammed Asad concludes “On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin”.
As pointed by our scholars, the ayah begins with highlighting three different levels or shades of relations that we humans can have with our Creator. This depends on three different attributes of Allah Ta’aala Subhaanahoo. All these three qualities share the power and function to protect and give refuge.
First, we are called upon to take refuge from “bi-rab-bin-nas” which has been mainly translated as the
“Lord (or Master) of mankind” but also as “Sustainer of men” and “Lord and Cherisher of Men”. The name “rab” stands for “one who nurtures” and as the Supreme Nurturer, HE takes care of everything under all circumstances.It is HE who has arranged for our total development and growth. HE has also in place a grand design for our protection.
Second, we ask for the protection of “Malik-in-nas” i.e. the Sovereign, the King or the Ruler of
Mankind. HE has the complete and final authority over man and the universe. HE is the Law Giver.
Lastly we are asked to look towards our “Ilah-in-nas”, the “True God of Mankind”. (An interesting special note from Maulana Maudoodi: Here, one should clearly understand that the word “ilah” has been used in two meanings in the Qur’an: first for the thing or person who is practically being worshipped although it or he is not entitled to worship; second, for Him Who is entitled to worship, Who is in fact the Deity whether the people worship Him or not. Wherever this word is used for Allah; it has been used in the second meaning). To HIM we have to return when HE will be the Judge of our performance on the earth. HE is the only one worthy of worship.
One should feel confident that a Deity with these three attributes has all the power to protect us definitely and completely. Moreover it is obvious there is no one beside Him with Whom we may seek refuge.
In the normal literary style, a word is never repeated three times one after another; it would be regarded as clumsy. Here the word “naas” is reiterated three times sequentially. It is a testimony to the eloquence and oratory of the Quran that it has created a “natural rhyme, rhythm and melodic sequence” by adopting this style, best suited for supplication and praise. Arabs of those days had a great penchant for poetry, lyric and harmony. Competition and recitals of poems were very popular where experiences, ideas and emotions were expressed in an imaginative way by use of language chosen for its sound and suggestive power and by the use of literary techniques such as meter, metaphor, and rhyme. Hence this superb literary style of Quran coming from an Ummi was a miracle for the non-believers. They were openly challenged to produce a competitive verse; they failed to do so. It was this powerful and awesome elegance of the Quran that forced Umer Khattab to lower his drawn out sword and instead offer his Bayya’ to the Holy Prophet and thus became Sayyidna Umer Khattab.
What are we asking Allah’s protection from? “Min shar-ril-waswas-il-khannas” is the answer in this ayah. It means from the evil of the whisperer (or prompter) who is a “khannas”. There are ayahs after ayahs in the Holy Text where the meaning and message is clear, direct and obvious. And there are many others where one needs help and guidance from the scholars with deeper dive in the ocean of literature to learn about the background, implication and essence. This is what I have done to understand and explain this particular ayah.
To start with, let us study the literal meanings. The word “shar” stands for “evil” or “harm” or “even that which causes harm, anguish or distress”. Most of us are familiar with the word waswasa, evil thoughts arising in the heart over and over again. Lexically the word waswasa in itself suggests repetition just as zalzalah connotes repetitive movements. The tempter of these waswasa or evil suggestions is a waswas. Hence the term “Waswas” in waswas-il-khannas used in this ayah indicates a person who whispers (i.e. uses breath instead of voice, so that it is hardly audible) evil suggestions into someone’s heart again and again in such a way or ways that the one who is being inspired may not feel that the whisperer is whispering an evil suggestion into his heart. It is an evil suggestion which will form into an evil intention ultimately leading to an evil act. This repetition ensures that the victim stands seduced and tempted. Since man is not tempted by just one attempt an effort has to be made over and over again to seduce him. It primarily (but not totally, see below) refers to Satan as he is the “embodiment of whisper”.The qualifying word “khannas” derived from “khunus” has been variously translated as slinking, sneaking, retreating and elusive who returns again and again. It means “to hide after appearing and to retreat after coming into view” and continues to do so frequently till it succeeds in his evil design or is convinced of his failure to achieve his target.
Where does this “whisperer of evil” comes from. What is its source? “Min-al-jinnati wan-nas” —i.e. from among the jinn (invisible forces or spirits of evil) and mankind — replies this ayah. In other words, whispering of evil is done by devils from among jinn as well as by devils from among men. Generally but mistakenly only the whisperings and insinuations of Satan are regarded as the root cause of all sins; devils from among men are conveniently forgotten. This dual source of evil — satan and man — are frequently reminded in the Quran and Sunnah.
We are called upon in this surah to trust the Almighty and put ourselves in God’s protection to save ourselves from this evil in our spiritual and mundane lives.
Elsewhere in the Quran we read:
[3]“Likewise did We make for every Messenger an enemy, evil ones among men and jinns (invisible beings/hidden forces), inspiring each other with flowery discourses by way of deception…….”
Our Holy Prophet also has endorsed this proposition. lmam Ahmad, Nasa’i, and Ibn Hibban have reported on the authority of Hadrat Abu Dharr a tradition, saying:
“I sat before the Holy Prophet (upon whom be peace), who was in the Mosque. He said: Abu Dharr, have you performed the Prayer? I replied in the negative. He said: Arise and perform the Prayer. So, I performed the Prayer. The Holy Prophet said: O Abu Dharr, seek Allah’s refuge from the devils of men and the devils of jinn. I asked, are there devils among men also? O Messenger of Allah! He replied: Yes.” At another occasion the Messenger of Allah is reported to have said:
“Allah has built two houses in the heart of man, in one of which an angel resides and in the other the Satan. The angel urges him to do good works and the Satan induces him to do evil works. When man remembers Allah, the Satan withdraws. And when he stops remembering Allah, the Satan perches on the heart of man and pecks with his beak to whisper into it to do evil things.” (Mazhari)
A very important caveat.Yes, the popular and well acknowledged basis of this “evil” is the Satan with many of his tricks and his wicked companions. But do not forget the “devil from among mankind” referred to earlier. Not uncommonly, evil expresses itself from within one self in different and insidious ways and overcomes the will and aim of man; in other the words, the “satan of the self” beguiles him. It may be a person’s own evil inclinations within him which he fails to control for want of trying. His own wrong theories, his own unlawful motives and desires may mislead him. In the present setting many of our biases and prejudices against some nations and peoples may lead us to unjust and dangerous thoughts and actions. This is what is meant by whispering from “devils from among men” as stated earlier. Shaikh ‘Izzuddin Ibn ‘Abdus-Salam states “the whisperer from mankind” refers to the whispering of one’s own nafs (base faculties of the man himself).(The monograph Al-Fawa’id fi Mushkilat-il-Qur’an)
This fact has been expressed in the Qur’an, thus:
[4]
“Now verily, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein”
On a similar tone, the Holy Prophet (upon whom be peace) in his well-known Sermon said:
“We seek Allah’s refuge from the evils of our self.”
A supplication from the Messenger of Allah reads:
“O Allah! I seek asylum in You from the evil of myself, from the evil of the Satan and from the evil of idolatry.”
The Messenger of Allah is also reported to have said:
“There is not a single one of you, but his companion [a devil] has been assigned to him.”The Companions enquired: ‘Is such a devil companion joined to you also,0 Messenger of Allah,?’ He replied: Yes. However, Allah has helped me against him and he has become submissive to me. As a result, he only commands me to do good.”
The story of Sayyidah Safia is also interesting: Once while the Messenger of Allah was performing I’tikaf in the mosque, one of his wives Sayyidah Safiyyah paid him a visit. When she decided to leave, he gave her company to the boundaries of the mosque. On the way, two men of the Ansar saw them together. The Holy Prophet said: “Wait! This is Safiyyah bint Huyay [my wife]!” The two Companions exclaimed: “Pure is Allah, 0 Messenger of Allah, [how can we have ill thoughts about you?]” The Messenger of Allah replied: “Indeed, the devil runs through man’s veins like the blood circulates. I feared that he might
whisper evil thoughts in your minds. (That is why I had to call you and clarify that the lady with me was no other than my own wife.)”(Anas in the two Sahihs)
It should be mentioned that in our Shariah, involuntary thoughts that pass away in due course are not regarded as evil; hence these are not harmful nor sinful.
The word “an-nas” has been repeated five times in this very short surah. Mufti Mohammed Shafi reads an interesting meaning in this
[5]
Finally an important take home lesson from the study of the “Mu-aw-wi-dhatayn”.Humans basically are attacked from two very distinct directions. First, from within i.e. other humans. Second, from without i.e. the Satan. Allah Ta’aala Subhaanahoo has prescribed entirely different remedies for these two types of aggression. Ibn Kathir, in the preface of his Classical Commentary on the Quran has quoted three pairs of consecutive verses — one following the other — from the Holy Text to show the contrast in the type of Divine response to these two different forms of attack. I find the style beautiful and effective conveying very crucial and vital Divine injunctions to guide and control our actions in this world. See how you feel about it:
The First pair:
1) Against the Humans:
[6]“Hold to forgiveness; command what is right; But turn away from the ignorant.”
2)Following ayah, against the Satan:
[7]“And if it should happen that a prompting from Satan stirs thee up (to blind anger) seek refuge with God: behold, He is all-hearing, all-knowing.”
The Second pair:
1) Against the Humans:
[8]“Repel evil with that which is best”
2) Following ayah, against the Satan:
[9]“And say “O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones. and I seek refuge with Thee, O my Sustainer, lest they come near unto me!”
The Third pair:
1) Against the Humans:
[10] “Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate. And no one will be granted such goodness except those who exercise patience and self restraint,- none but persons of the greatest good fortune
2) Following ayah, against the Satan:
[11] “And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in God. He is the One Who hears and knows all things.”
The contrast in the two situations is very clearly demonstrated. When faced with humans we have to respond with kindness, courtesy and magnanimity; mercy and pardon. (Frontal enemies in combat are addressed elsewhere.) Our only option to face the satanic attack is “celestial weapon of dhikrullah (Allah’s Remembrance) andta’awwudh (seeking refuge with Allah). Combat nor compassion is a feasible option against the devils of Satan. However, cheer up because Allah Ta’aala Subhaanahoo has assured us that Satan’s assault is frail and puny
[12]“…………feeble indeed is the cunning of Satan”.
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
ALLAH HAFIZ
Dr. Khalid Mitha