Transliteration:( Minal jinnati wannaas (End Juz 30) )
Shaitaan places evil suggestions in the hearts of humans, and he operates through both jinn and mankind. Often, completely misguided individuals will approach you disguised as well-wishers. If you lend an ear to even one word of theirs, they may attempt to influence you further. However, if you distance yourself from such people right from the start, they will remain aloof. Do not be heedless of their presence, for there are many thieves of the treasures of faith.
The Holy Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ would recite both these Surahs (Al-Falaq and An-Naas) before going to bed. After reciting, he would blow on his blessed hands and then rub them over his entire body. Every Muslim should adopt this noble practice to safeguard their faith and well-being.
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.
[2017]- Evil prompters may be from men as well as from jinn.
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