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Al-Nas

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An-Nas (), or Mankind, is the 114 (number)th and last sura, or chapter, of the Qur'an, the Muslim holy book. It is a short 6 (number)-verse invocation, asking Allah for protection from the Satan. It is a Makkan sura.

Arabic Text, Transliteration & Corresponding English Meanings Edit


Arabic Text: بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ Transliteration: Bismi Allahi alrrahmani alrraheemi

Translation: In the name of Allah, The Most Gracious, Most Merciful (see also Bismillah)

Verse No: 114:1
Arabic Text: قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Transliteration: Qul 'A'udhu bi-rabbin-nas <u>Translation: Say: I seek refuge in the Lord of mankind,

Verse No: 114:2
Arabic Text: مَلِكِ النَّاسِ
Transliteration: Malikin-Nas <u>Translation: The King of mankind,

Verse No: 114:3
Arabic Text: إِلَهِ النَّاسِ
Transliteration:Ilhahin-Nas <u>Translation: The True God of mankind,

Verse No: 114:4
Arabic Text: مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
Transliteration: Min-Sharril-Waswasil-Khan-Nas <u>Translation: From the evil of the sneaking whisperer,

Verse No: 114:5
Arabic Text: الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
Transliteration: Al-Ladhi Yuwas-Wisu fee Sudurin-Nas <u>Translation: Who whispereth in the hearts of mankind,


Verse No: 114:6
Arabic Text: مِنَ الْجِنَّةِ وَ النَّاسِ
Transliteration: Mina Al-Jinnati Wan-Nas <u>Translation: Of the jinn and of mankind

Notes Edit

It and Surat Al-Falaq are together termed the mu'awwidhatayn; dealing with roughly the same theme, they form a natural pair. There is a Sunnah tradition of reading it over the sick or before sleeping.

  1. - Here also, as in Surah Al-Falaq, instead of saying A'udhu-billahi (I seek Allah refuge), a prayer has beat taught to seek Allah refuge by reference to His three attributes: first, that He is Rabb-un nas, i.e. Sustainer, Providence and Master of all mankind; third, that He is Ilah-un-nas, i.e. real Deity of all mankind, (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). Seeking refuge by means of these three attributes means: "I seek refuge with that Allah, Who being the Sustainer, King and Deity of men, has full power over them, can fully protect them and can really save them from the evil, to save myself and others from which 1 am seeking His refuge. Not only this: since He alone is Sustainer, King and Deity, therefore, there is no one beside Him with Whom I may seek refuge and he may give real refuge
  2. - The word 'waswas' in 'waswas-il-khannas' means the one who whispers over and over again, and 'waswasa' means to whisper into someone's heart an evil suggestion over and over 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. 'Waswasah' by itself suggests repetition just as 'zalzalah' (meaning earthquake) contains the meaning of repetitive movement. Since man is not tempted by just one attempt but effort has to be made over and over again to seduce and tempt him, all such attempts are called 'waswasah' and the tempter 'waswas'. As for the word 'khannas', it is derived from 'khunus', which means to hide after appearing and to retreat after coming into view. Since 'khannas' is the intensive form, it would imply the one who behaves thus very frequently. Now, obviously the whisperer has to approach man for whispering again and again, and besides, when he is also described as 'khannas', the combination of the two words by itself gives the meaning that after whispering once he retreats and then again returns over and over again to repeat the act of whispering. In other words, when once he fails in his attempt to whisper evil, he withdraws, then he again returns to make the second and the third and the next attempt over and over again. After understanding the meaning of 'waswas-il-khannas', let us consider what is meant by seeking refuge from its evil. Its one meaning is that the seeker himself seeks God's refuge from its evil, i.e. from the evil lest it should whisper some evil suggestion into his own heart. The second meaning is that the caller to Truth seeks God's refuge from the evil of the one who whispers evil suggestions into the hearts of the people against himself. It is not in his own power to approach all the people in whose hearts evil suggestions are being whispered against himself individually and remove the misunderstandings of every person. It is also not right and proper for him that he should give up his mission of inviting others to Allah and should devote all his tune and energy to removing the misunderstanding created by the whisperer and to answering their accusations. It is also below his dignity that he should stoop to the level of his opponents. Therefore, Allah has instructed the caller to Truth to seek only His refuge from the evil of the wicked people, and then to attend single-mindedly to his work of invitation and mission. For it is not for him to deal with them but for Allah, who is Sustainer of men, King of,men, God of men. Here, one should also understand that an evil suggestion is the starting, point of evil act. When it affects a careless or heedless person, it creates in him a desire for evil. Then, further whisperings change the evil desire into an evil intention and evil purpose. When the evil suggestion grows in intensity, the intention becomes a resolution, which then culminates in the evil act. Therefore, the meaning of seeking God's refuge from the evil of the whisperer is that Allah should nip the evil in the bud. If seen from another aspect, the order of the evil of the whisperers seems to be this: first. they incite one to open unbelief, polytheism, or rebellion against Allah and His Messenger, and enmity of the righteous (godly) people. If they fail in this and a person does enter Allah's religion, they misguide him to some innovation. If they fail in this too, they tempt him to sin. If they do not succeed even in this, they inspire the man with the suggestion that there is no harm in indulging in minor sins, so that if he starts committing these freely, he is over burdened with sin. If one escapes from this too, in the last resort they try that one should keep the true religion confined to oneself, and should do nothing to make it prevail, but if a person defeats all these plans, the whole party of the devils from amongst men and jinn makes a common front against him incites and stirs up the people and makes them shower him with invective and accusation and slander, and defames him as widely as it can. Then, Satan comes to the believer and excites him to anger, saying: "It is cowardly of you to have borne all this insult: arise and clash with your opponents." This is the last and final device with Satan by which he tries to thwart the struggle of the caller to Truth and entangle him in difficulties and obstructions. If he succeeds in escaping from this too, Satan becomes powerless before him. About this same thing it has been said in the Qur'an: "If Satan ever excites you to anger, seek refuge with Allah." (Surah Al-A'raf: 200, Ha Mim As-Sajdah: 36); "Say: Lord, I seek refuge with You from the promptings of satans." (Al-Muminun: 97); "The fact is that if ever an evil suggestion from Satan so much as touches those, who are God-fearing people, they immediately get alerted and clearly see the right course they should adopt." (Al-A'raf: 201). And on this very basis about the people who escape from this last attack of Satan Allah says: "None can attain to this rank except those who are men of great good fortune." (Ha Mim As-Sajdah: 35). In this connection, another thing also should be kept in mind, and it is this: Evil suggestion is not whispered into the heart of man only from outside by the satans from among men and jinn, but also by the self of man from within. His own wrong theories misguide his intellect, his own unlawful motives and desires lead his power of discrimination, will and power of judgement astray, and it is not only the satans from outside but within then his satan of the self also beguiles him. This same thing has been expressed in the Qur'an, thus: "and We know the evil suggestions arising from his self." (Qaf:16). On this very basis, the Holy Prophet (upon whom be peace) in his well-known Sermon said: "We seek Allah's refuge from the evils of our self."

ReferencesEdit

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