Transliteration:( Wa annahoo kaana rijaalun minal insi ya'oozoona bi rijaalin minal jinni fa zaadoohum rahaqa )
11. It should be remembered that when the word RIJAAL (people) is used without any restriction it would denote male being. Male jinns cannot be regarded as RIJAAL without restriction. Hence, in this verse there is the restriction of "from the jinn". Thus in the following verse: "And We sent not before you any but men and not jinn." Prophethood is specific to human beings because here RIJAAL is used without any restriction. It is important to remember this.
12. Thus, when he would stop during the th journey at any dangerous place he would say that we are taking refuge in the leader of this jungle, and to ward off any sickness or an evil eye, he would cook the niaz of the jinns. In short he would seek protection from the jinns in many ways (Tafseer Azizi). From this we learn that it is unlawful to take refuge in the jinns as this would lead to increase in their rebellion. It. is permissible to seek help from the Prophet and Saint because this does not lead to any pride in these pious sages.
13. This means that another reason for the increase in pride and haughtiness of the jinns is that some human beings began to seek in them during their journey and settled state which led the jinns to think .
they really have power, as even the most perior creation i.e. man too is dependent on them. These persons became the cause of increase in transgression of the jinns.
The tafsir of Surah Nas by Ibn Kathir is unavailable here. See Surah Nas ayat 1 which goes through tafsir from verse 1 through 6.
(114:6) whether he be from the jinn or humans.”[3]
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 naas would apply to both jinn and men. They say that this can be so, for when the word rijal (men) in the Quran has been used for the jinn, as in (Surah Al-Jinn, Ayat 6), and when nafar can be used for the group of jinn, as in (Surah A1-Ahqaf, Ayat 29), men and jinn both can be included metaphorically in the word naas also. But this view is wrong because the words naas, ins and insan are even lexically contrary in meaning to the word jinn. The actual meaning of jinn is hidden creation and jinn is called jinn because he is hidden from man’s eye. On the contrary, the words naas and ins are spoken for insan (man) only on the basis that he is manifest and visible and perceptible. In (Surah Al-Qasas, Ayat 29), the word anasa has been used in the meaning of raa, i.e. the Prophet Moses (peace be upon him) saw a fire in the direction of Toor. In (Surah An-Nisa, Ayat 6), the word anastum has been used in the meaning of ahsastum or raaytum (i.e. if you perceive or see that the orphans have become capable). Therefore, naas cannot 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 men and the prayer in this Surah has been taught to seek refuge from the evil of both. This meaning is supported by the Quran as well as by the Hadith. The Quran 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. (Surah Al-Anaam, Ayat 112).
And in the Hadith, lmam Ahmad, Nasai, and Ibn Hibban have related on the authority of Abu Dharr a tradition, saying: I sat before the Prophet (peace be upon him, 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 Prophet (peace be upon him) 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.
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