Surah An Nas ayat 6 Tafsir Quran 114:6

﴿مِنَ الْجِنَّةِ وَالنَّاسِ﴾
[ الناس: 6]

114:6 From among the jinn and mankind."

of the jinn and mankind’ mina’l-jinnati wa’l-nāsi an explication for the whispering Satan being of the jinn and also of the humans similar to God’s saying the devils of humans and jinn Q. 6112; or mina’l-jinnati ‘of the jinn’ is an explication for him Satan wa’l-nāsi ‘and of mankind’ being a supplement to al-waswās ‘the whisperer’. Both explanations apply to the evil of the mentioned Labīd and his daughters; the objection to the first opinion is that humans do not ‘whisper’ in the hearts of other humans but that it is the jinn who whisper in their hearts I would respond by saying that human beings also ‘whisper’ in a manner appropriate to them beginning externally whereafter their whispers reach the heart and establish themselves in it in the way in which this customarily happens. But God knows best what is correct and to Him shall be the return and the final destination and may God bless our Master Muhammad and his family and Companions and grant them all much peace forever and always. God suffices for us and what an excellent guardian is He! And there is no power or might except in God the Sublime the Tremendous.

Of the people among the. Jinn and mankind

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. These are three attributes from the attributes of the Lord, the Mighty and Majestic.
They are lordship, sovereignty and divinity.
Thus, He is the Lord of everything, the King of everything and the God of everything.
All things are created by Him, owned by Him, and subservient to Him.
Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws.
This ( the whisperer ) is the devil that is assigned to man.
For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him.
This devil will go to any lengths to confuse and confound him.
The only person who is safe is He Whom Allah protects. It is confirmed in the Sahih that he ( the Prophet ) said,
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا قَدْ وُكِّلَ بِهِ قَرِينُهُ»
( There is not a single one of you except that his companion (a devil ) has been assigned to him.) They ( the Companions ) said, "What about you, O Messenger of Allah" He replied,
«نَعَمْ، إِلَّا أَنَّ اللهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ»
( Yes.
However, Allah has helped me against him and he has accepted Islam.
Thus, he only commands me to do good. ) It is also confirmed in the Two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophet while he was performing I`tikaf, that he went out with her during the night to walk her back to her house.
So, two men from the Ansar met him ( on the way ).
When they saw the Prophet , they began walking swiftly.
So, the Messenger of Allah ﷺ said,
«عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيَ»
( Slow down! This is Safiyyah bint Huyay! ) They said, "Glory be to Allah, O Messenger of Allah!" He said,
«إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّم، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا»
( Verily, Shaytan runs in the Son of Adam like the running of the blood.
And verily, I feared that he might cast something into your hearts -- or he said -- evil. ) Sa`id bin Jubayr reported that Ibn `Abbas said concerning Allah's statement, الْوَسْوَاسِ الْخَنَّاسِ ( The whisperer (Al-Waswas ) who withdraws.) "The devil who is squatting ( perched ) upon the heart of the Son of Adam.
So when he becomes absentminded and heedless he whispers.
Then, when he remembers Allah he withdraws." Mujahid and Qatadah also said this. Al-Mu`tamir bin Sulayman reported that his father said, "It has been mentioned to me that Shaytan is Al-Waswas.
He blows into the heart of the Son of Adam when he is sad and when he is happy.
But when he ( man ) remembers Allah, Shaytan withdraws." Al-`Awfi reported from Ibn `Abbas; الْوَسْوَاسِ ( The whisperer. ) "He is Shaytan.
He whispers and then when he is obeyed, he withdraws." As for Allah's saying; الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ ( Who whispers in the breasts of An-Nas. ) Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns There are two views concerning this.
This is because they ( the Jinns ) are also included in the usage of the word An-Nas ( the people ) in most cases. Ibn Jarir said, "The phrase Rijalun min Al-Jinn ( Men from the Jinns ) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also." Then Allah says, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas. ) Is this explanatory of Allah's statement, الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ ( Who whispers in the breasts of An-Nas. ) Then, Allah explains this by saying, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas. ) This is supportive of the second view.
It has also been said that Allah's saying, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas ) is an explanation of who is it that whispers into the breasts of mankind from the devils of mankind and Jinns.
This is similar to Allah's saying, وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً o( And so We have appointed for every Prophet enemies -- Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. ) ( 6:112 ) Imam Ahmad recorded that Ibn `Abbas said, "A man came to the Prophet and said, `O Messenger of Allah! Sometimes I say things to myself that I would rather fall from the sky than say ( aloud openly ).
' The Prophet said,
«اللهُ أَكْبَرُ، اللهُ أَكْبَرٌ الْحَمْدُ للهِ الَّذِي رَدَّ كَيْدَهُ إِلَى الْوَسْوَسَةِ»
( Allah is Most Great! Allah is Most Great! All praise is due to Allah Who sent his (Shaytan's ) plot back as only a whisper.)" Abu Dawud and An-Nasa'i also recorded this Hadith.

(114:6) whether he be from the jinn or humans.' *3

From among the jinn and mankind." meaning

*3) According to some scholars, these words mean that the whisperer whispers evil into the hearts of two kinds of people: the jinn and the men.
If this meaning is admitted, the word nas would apply to both jinn and men.
They say that this can be so, for when the word rijali ( men ) in the Qur'an has been used for the jinn, as in Al-Jinn: 6, and when nafar can be used for the group of jinn, as in A1-Ahqaf: 29, men and jinn both can be included metaphorically in the word nas also.
But this view is wrong because the words nas, ins and ihsan are even lexically contrary in meaning to the word jinn.
The actual meanutg of jinn is hidden creation and jinn is called jinn because he is hidden from man's eye.
On the contrary, the words nas and ins are spoken for insan ( man ) only on the basis that he is manifest and visible and perceptible.
In Surah Al-Qasas: 29, the word anasa has been used in the meaning of ra a, i.e.
" the Prophet Moses saw a fire in the direction of Tur.
" In Surah An-Nisa': 6, the word anastum has been used in the meaning of ahsastum or ra aytum ( i.e.
if you perceive or see that the orphans have become capable ).
Therefore, nas canot apply to jinn lexically, and the correct meaning of the verse is: " from the evil of the whisperer who whispers evil into the hearts of men, whether he be from among the jinn or from the men themselves. " In other words, whispering of evil is done by devils from among jinn as well as by devils from among rnen and the prayer in this Surah has been taught to seek refuge from the evil of both.
This meaning is supported by the Qur'an as well as by the Hadith.
The Qur'an says: " And so it has always been that We set against every Prophet enemies from among devils of men and devils of jinn, who have been inspiring one another with charming things to delude the minds. " ( Al-An'am :112 )
And in the Hadith, lmam Ahmad, Nasa'i, and Ibn Hibban have related 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 rnen also? O Messenger of Allah! He replied: Yes. "

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. These are three attributes from the attributes of the Lord, the Mighty and Majestic.
They are lordship, sovereignty and divinity.
Thus, He is the Lord of everything, the King of everything and the God of everything.
All things are created by Him, owned by Him, and subservient to Him.
Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws.
This ( the whisperer ) is the devil that is assigned to man.
For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him.
This devil will go to any lengths to confuse and confound him.
The only person who is safe is He Whom Allah protects. It is confirmed in the Sahih that he ( the Prophet ) said, «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا قَدْ وُكِّلَ بِهِ قَرِينُهُ» ( There is not a single one of you except that his companion (a devil ) has been assigned to him.) They ( the Companions ) said, "What about you, O Messenger of Allah" He replied, «نَعَمْ، إِلَّا أَنَّ اللهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ» ( Yes.
However, Allah has helped me against him and he has accepted Islam.
Thus, he only commands me to do good. ) It is also confirmed in the Two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophet while he was performing I`tikaf, that he went out with her during the night to walk her back to her house.
So, two men from the Ansar met him ( on the way ).
When they saw the Prophet , they began walking swiftly.
So, the Messenger of Allah ﷺ said, «عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيَ» ( Slow down! This is Safiyyah bint Huyay! ) They said, "Glory be to Allah, O Messenger of Allah!" He said, «إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّم، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا» ( Verily, Shaytan runs in the Son of Adam like the running of the blood.
And verily, I feared that he might cast something into your hearts -- or he said -- evil. ) Sa`id bin Jubayr reported that Ibn `Abbas said concerning Allah's statement, الْوَسْوَاسِ الْخَنَّاسِ ( The whisperer (Al-Waswas ) who withdraws.) "The devil who is squatting ( perched ) upon the heart of the Son of Adam.
So when he becomes absentminded and heedless he whispers.
Then, when he remembers Allah he withdraws." Mujahid and Qatadah also said this. Al-Mu`tamir bin Sulayman reported that his father said, "It has been mentioned to me that Shaytan is Al-Waswas.
He blows into the heart of the Son of Adam when he is sad and when he is happy.
But when he ( man ) remembers Allah, Shaytan withdraws." Al-`Awfi reported from Ibn `Abbas; الْوَسْوَاسِ ( The whisperer. ) "He is Shaytan.
He whispers and then when he is obeyed, he withdraws." As for Allah's saying; الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ ( Who whispers in the breasts of An-Nas. ) Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns There are two views concerning this.
This is because they ( the Jinns ) are also included in the usage of the word An-Nas ( the people ) in most cases. Ibn Jarir said, "The phrase Rijalun min Al-Jinn ( Men from the Jinns ) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also." Then Allah says, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas. ) Is this explanatory of Allah's statement, الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ ( Who whispers in the breasts of An-Nas. ) Then, Allah explains this by saying, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas. ) This is supportive of the second view.
It has also been said that Allah's saying, مِنَ الْجِنَّةِ وَالنَّاسِ ( Of Jinn and An-Nas ) is an explanation of who is it that whispers into the breasts of mankind from the devils of mankind and Jinns.
This is similar to Allah's saying, وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً o( And so We have appointed for every Prophet enemies -- Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. ) ( 6:112 ) Imam Ahmad recorded that Ibn `Abbas said, "A man came to the Prophet and said, `O Messenger of Allah! Sometimes I say things to myself that I would rather fall from the sky than say ( aloud openly ).
' The Prophet said, «اللهُ أَكْبَرُ، اللهُ أَكْبَرٌ الْحَمْدُ للهِ الَّذِي رَدَّ كَيْدَهُ إِلَى الْوَسْوَسَةِ» ( Allah is Most Great! Allah is Most Great! All praise is due to Allah Who sent his (Shaytan's ) plot back as only a whisper.)" Abu Dawud and An-Nasa'i also recorded this Hadith.

( Of the jinn and of mankind ) He says: Satan whispers in the hearts of the jinn just as he whispers in the hearts of mankind. The last two surah were revealed about Labid Ibn al-A’sam, the Jew, who used black magic on the Prophet ( pbuh ) and when the Prophet ( pbuh ) read these two surahs on Labid’s black magic, Allah relieved him from it and it was as if he was untied from his fetters’.

"Of jinns and men."

Page 604 English transliteration