NAK: Al-Jumuah

Verse 1

يسبح -  musabbihaat

فواسل - usually has 2 names of Allah. In this case there is 4.

الملك - the sovereign (macro)
المالك - the king (micro)

القدس - spiritual purity (source of purity)
تزكية - purification
Men's source of purity is water

العزيز - the ultimate authority (combines respect & authority)

الحكيم - the wise (source of all wisdom), constant rule & wisdom

Ayat about Allah


Verse 2

About Rasulullah saw

Usually other Surahs, Allah starts by mentioning the universe & then criticizes about humanity / demand from humanity.

هوالذ بعثف الاءميين - he is the one raised from amongst the unlettered.

رصول المنهم - messenger from among themselves.

يتلو عليهم اياته - to read onto them the miraculous ayaat.
Reading is fundamentally different from speaking.
Ibn Ishak citation - Rasul saw reads from the heart, as the Quran is revealed onto his heart.

The ultimate spiritual gift is salat. It becomes void when we don't know how to purify the soul with the quran. Tazkiyyah hasn't happened in the heart.

ويزكيهم - purify

ويعلمهم الكتاب - start learning the book

*حكمه - العلم النافعو و العمل به
*Hikmah described as beneficial knowledge & acting upon it.

و الحكمه - & wisdom (as translated above)

*these 4 are the formulas to turn a person around

وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
- even much before they were in complete misguidance / total lost (no potential seen)


Verse 3

About us

وَآخَرِينَ مِنْهُمْ - & the others than themselves (US!)

*the jews got a catch that the revelation came to he unlettered.

لَمَّا يَلْحَقُوا بِهِمْ - or those that haven't joined them yet.
لما - not yet


Verse 4

ذَٰلِكَ فَضْلُ اللهِ - that is the favour of Allah (the entire nation being cleansed / educated in the book)

يُؤْتِيهِ مَن يَشَاءُ - He gives it whoever he wants
*again a snub to those who thinks revelation is only for selected few.

*Hikmah. Imam Malik & Syafiei on the term: hikmah is sunnah. The practical dimension.

*the average muslim was supposed to know quran / exposure.

وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ - & Allah is the owner of the ultimate favour.


Verse 5

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ - the example of those who were burdened with the torah
حملو from تحمل : they were burdened

ثُمَّ لَمْ يَحْمِلُوهَا - then they didn't even carry it a little.
لميحملوها - didn't even take care of it

كَمَثَلِ الْحِمَارِ - their example is like a donkey.
مثل - giving the example
ك - like
*this is rhetoric statement. Means the example is like the donkey, but even the donkey is better.
أَسْفَارًا - lots of books (volumes). Literally travel through the texts.

كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا - like a donkey as it carries loads & loads of books.
*means just burdens but nothing has manifested.

بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللهِ - how terrible the example of the nation that lied against the miracles of Allah (ignoring & denying revelation)

وَاللهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ - & Allah does not guide the wrongdoing nation (they were given revelation & honoured to live up to it. But they did otherwise).


Verse 6

قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا - those of you who have engaged in judaism

إِن زَعَمْتُمْ - if you've got the confident assumption

أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ - that you are the close protected friends of Allah

مِن دُونِ النَّاسِ - as opposed to all other people

فَتَمَنَّوُا الْمَوْتَ - then wish for death!
*if you're guaranteed jannah, then why are you here? Dealing with the dunia?

إِن كُنتُمْ صَادِقِينَ - if you are truly righteous?


Verse 7

وَلَا يَتَمَنَّوْنَهُ أَبَدًا  - they're not going to wish for it ever

بِمَا قَدَّمَتْ أَيْدِيهِمْ - because of the investments they have already made (the kind of things they have done)

وَاللهُ عَلِيمٌ بِالظَّالِمِينَ - Allah is fully knowledgable of people who do wrong


Verse 8

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ - tell them that the death that you are running away from

فَإِنَّهُ مُلَاقِيكُمْ - then absolutely its going to meet you

ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ - then you will all be returned / taken back

فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ - and He will thoroughly inform you of all the things you used to do

*3 ayahs related to death. Relationship btw not tied to revelation & afraid of death. The prophet saw said we are going to face this


Verse 9

*no nation on earth has weekly meetings / congregation.

يَا أَيُّهَا الَّذِينَ آمَنُو - those of you who claim to believe

إِذَا نُودِيَ لِلصَّلَاةِ - when the the call of prayer is made

مِن يَوْمِ الْجُمُعَةِ - from apart of the day of friday (literally means the day of gathering)
*another reason that we are going to be gathered on friday during the day of judgement. Should be a reminder of the day of judgement. Rehearsal of judgement day.

فَاسْعَوْا إِلَىٰ ذِكْرِ اللهِ - then rush to the remembrance of Allah
فاسعو - rush (make it a priority). Why be laxed bout it?
*essence of friday prayer is the remembrance of Allah. Should be extra reminder of death every week.

وَذَرُوا الْبَيْ - leave business (sales)

ذَٰلِكُمْ خَيْرٌ لَّكُمْ - that's better for you

إِن كُنتُمْ تَعْلَمُونَ - if in fact you know


Verse 10

فَإِذَا قُضِيَتِ الصَّلَاةُ - when the prayer is done with

فَانتَشِرُوا فِي الْأَرْضِ - you may spread out on the land

وَابْتَغُوا مِن فَضْلِ اللهِ - & pursue from Allah's favour
*denotes that if we pursue to find the bounties of Allah, there is some barakah in it.

وَاذْكُرُوا اللهَ كَثِيرًا - and remember Allah a lot

لَّعَلَّكُمْ تُفْلِحُونَ - so that you may attain success


Verse 11

*this last ayah is very heavy.

وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا - when they saw business (business ppl) or entertainment (those who just want to check out)

انفَضُّوا إِلَيْهَا - they rushed towards it (they broke away from it)
انفَضُّوا - used when glass breaks & pieces shatter, can't be recovered.

وَتَرَكُوكَ قَائِمًا - & they left you standing
*all four the first ayah qualities comes in jumuah. A hikmah by itself. To execute them is in the khutbah every friday. That is why its detrimental if one leaves the khutbah.

قُلْ مَا عِندَ اللهِ خَيْرٌ مِّنَ اللهْوِ وَمِنَ التِّجَارَةِ - tell them what Allah has is better than entertainment & business
*beginning of ayah business mentioned first, by the end is reversed. Why? Because entertainment is the bigger form of distraction during sermon.

وَاللهُ خَيْرُ الرَّازِقِينَ - and Allah is the best of all providers
*what provision? Revelation...

CONCLUSION
1. Allah mentioned the methodology of our Prophet saw (the 4 qualities).
2. When we don't execute we become hollow, start becoming worldly & scared of death.
3. The way to maintain the institution of the 4 qualities is through jumuah prayer

Read More

N.A.K: al-Falaq 113 (Subuh)

Surah al-Falaq (Subuh) 113

Surah al-Falaq dan surah an-Nas juga dikenali sebagai Mu'awiddhatayn, 2 surah pelindung, dinamakan oleh Rasulullah s.a.w.

Hubungkait dengan surah al-Ikhlas

Qul (Katakanlah) pada permulaan kedua-dua surah ini. 
Rabbil Falaq ( Lord of Daybreak) Hubungan dengan surah sebelumnya

Di dalam tafseer klasik, surah al-Falaq dan surah an-Nas kebiasaannya akan digandingkan. 

Daripada siapakah engkau mencari perlindungan? 

(Musta'adh min hu)

Perlindungan siapakah yang engkau cari?
(Musta'adhu bihee)

Kedua-dua surah telah menyebut; mencari perlindungan kepada Allah dan mencari perlindungan daripada ciptaanNya.

The One you seek refuge in is Allah.
The ones you seek refuge from are different.

Allah menyatakan salah diskripsi diriNya (Rabb - Tuan/Master) di dalam surah al-Falaq. Kemudian Dia menyatakan banyak perkara banyak benda yang kita perlu memohon perlindungan dengan Allah. 

Di dalam surah an-Nas - Allah telah mempunyai nama, dan sifat-sifat, dan hanya menyebut satu perkara yang dituntut untuk berlindung (the wawaas of shaytan).

The one you are seeking protection of (an-Naas).
The one you seeking protection against (al Falaq).

Kedua-dua surah ini telah diturunkan pada masa yang sama, diada pertikaian terhadapnya.
Dr Fadhil Hassan arpRa'i berkata: 

Surah al-Falaq mengupas tentang permasalahan yang dihadapi oleh manusia - yang mana manusia tiada kawalan terhadapnya. Ianya adalah makhluk ciptaanNya yang lain seperti malam, sihir, penghasad dengki dan sebagainya.
Surah an-Naas sebaliknya membicarakan tentang perlakuan manusia, (eg: wawasa - bisikan syaitan)
Dan jika sekiranya kita bertindak keatas bisikan-bisikan ini - kita sendiri akan dipertanggungjawabkan di Hari Kebangkitan jika kita mengikuti musuh-musuh ini. 

Key word disini adalah: Falaq (musuh yang tidak kelihatan, luar kawalan kita) Naas ( musuh yang jelas lagi nyata) 

Bilamana kita terpengaruh dengan bisikan-bisikan itu, lantas melakukan kejahatan - kesannya akan menjadikan iman kita rosak. Makanya apa yang kita perlukan adalah dengan memohon kepada Allah untuk menguatkannya.

Halangan pertama adalah daripada luaran
Dan yang kedua adalah daripada dalaman

an-Naas: bilamana kita berkata;Qul a'oodhu bi Rabb al-naas, malik al-Naas, il-laahi al-Naas..
Kita berulangkali meminta kepada Allah dengan nama-namaNya dan sifat-sifatNya. Indikasi yang dalaman kita sedang struggle dan desprate. 

al-Falaq: Kejahatan luaran yang mempengaruhi adalah kurang memberi kesan jika dibandingkan dengna bisikan-bisikan (wawasa) daripada syaitan yang melemahkan iman di dalam hati sanubari kita.

Untuk itu, kita sangat2 lah memerlukan perlindungan daripada Allah bukan hanya kejahatan luaran, bahkan lebih-lebih lagi bisikan halus kejahatan yang memberi kesan secara langsung terhadap iman - Menangis la memohon perlindungan kepada Allah. Sepertimana telah Allah nyatakan di dalam surah an-Naas. 

Kesan daripada surah al-Falaq. 



Allah has a remarkable sequencing in this surah. He transisions from the General to the More specific:min sharri maa khalaq - from the evil He has created. (all creation which has evil tendencies).

Min sharri ghaasiqin idha waqab - from the evil of the night as it approaches. (specific to the evils that happen in the night.)

Wa min sharri naafathaat (soothsayers/magicians/witches).

min sharri haasidin (those who envy).

Historical Context of this Surah:

The vast majority considered this Madani.
Others said Makki.

After the Treaty of Hudaybia (6 AH) - the Quraysh were less of a threat to the Muslims. The Jewish tribes had been expelled from Medinah due to acts of breaking their contracts of agreements with the Muslims.

These Jews had moved to Khaybar. They found out that Allah's Messenger will not be focusing on the Quraysh anymore, but on them instead.

So they started to make strategies on how to make offense against Allah's Messenger - before he could on them.

Labeed bin 'Aasim was a man from the tribe of Banu Zurayq, some say he was Jewish, others say Christian, others say he was a hypocrite (pretending to be a Muslim).

The Jews came to Labeed bin 'Aasim and said that we have tried to do different forms of magic on Muhammad (Allah's Messenger, but it has not worked. So please do magic on Muhammad (Allah's Messenger) because you are the best of magicians we know.
Do something that will 'tear him apart' - dismantle him.
Some narrations say he asked help from his daughters, who were also experienced in magic.

He pays a small boy who is a Jewish servant of the Messenger of Allah, and this boy steals some pins from the comb of the Messenger of Allah. These pins have some hair strands of the Messenger of Allah.
He takes these pins to Labeed, and Labeed starts to make sorcery with knots and a doll with pins around it etc.
This device which had magic on it - they threw it into a famous well called Dhu Riwaan - they put it into the well and put a rock over it.

The Magic Effects:
- There are only a few narrations:
- Internally and Externally disturbed.
perturbed, disturbed, losing sleep, thinking he is doing something but he hasn't, or vice versa.

Physical illnesses like high blood pressure, a heavy burden on ones self, like being squeezed inside.
Physical symptoms are real with magic (brother Nouman asked 'ulama who deal with people affected by magic.)

Aisha said (in Bukhari);
Allah's Messenger said he asked Allah and Allah answered him.
Aisha asked him (sal Allah alayhi wasalam) what the question and answer was?
Allah's Messenger went to sleep one night and he saw two angels in human form asking each other; what has happened? Magic has been done. Who did it? Labeed bin 'Aasim has done it. How did he do it? He took a doll and put pins in it, took knots and blew in them, and placed them in the well Dhu ar-Arwan.
What should he do to protect himself?
He should recite these 2 surahs, and the Angels recited these surahs' in the dream of Allah's Messenger.

These 2 surahs' have 11 aayaat, and the black magic doll had 11 knots in it.
So Allah's Messenger told his companions to go and get the doll from under the rock in the well. And whenever they pulled a needle out/untie a knot - they would recite one ayah.

At the end - Allah's Messenger felt relieved. Like he had come out of darkness to light, from pain to ease.

Many scholars say that this surah is Madani, due to that event.


Other scholars say that the angels only came to remind Allah's Messenger, to recite these surahs' - although they had been revealed earlier in Makkah.


A peculiar opinion of Abdullah ibn Mas'ud, a companion of Allah's Messenger, it has been quite famous i.e. Mentioned in 'Ulum al Qur'an.

This opinion is that these surahs' are not really surahs' of the Qur'an, but they are revelation from Allah as remedies.
His opinion is that the mus-haf ends at surah al Ikhlas.

However, this is only his view and everyone else has the opinion that these surahs' are a part of the Mus-haf (copy of the Qur'an).


How could he have that opinion?

- Not every companion is aware of every incident within the life of Allah's Messenger.
- It is possible that he retracted his opinion later.
- The companions all agreed (with Ijma'/consensus) on the Mus-haf compiled by Abu Bakr. Which contained the these two surahs of Falaq and an-Naas. And he is part of this Ijma'/consensus.


The proof that it is in the copy of the Qur'an is based on many authentic ahadith which mention that Allah's Messenger recited these two surahs' in salaah/namaz. And we know that we cannot recite anything except the Qur'an in salah. Which is proof that these surahs' are part of the Qur'an.


There are several opinions which the Ijma' (consensus) never took. But some of the companions held these views. This shows that they are humans, but when they saw the truth - they would incline to that.



Ayah 1:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ


Qul aAAoodhu birabbi alfalaq

Say: "I seek refuge with (Allah) the Lord of the daybreak,




Relationship between this surah and surah Ikhlas:


aadha / ya'oodhu


In Sarf, this has many forms;
a'aadha / yu'eedhu
'awwadha / yu'awidhu
ta'weedh
yasta'eedhu
isti'aadha

There are several forms used in the Qur'an.

Fa idha qara'ta al Qur'an fa asta'idh billah min ash-shaytan ar-rajeem - (quran.)

innee u'eedhuha bika wa dhurriyatiha min ash-shaytan ar-rajeem. (surah aal Imran)

'Aadha - by itself means to cling onto someone for protection, out of fear of something which is unseen.

Dangers that are unseen.

Ijaarah - getting protection against an enemy which you can see.


Isti'aadha is against: Sorcery, shaytan (devil), the evil eye etc.

A'oodhu billah.

Clinging on someone without letting them go, seeking their help.

Ma'aadh (ism darf makaan) - a place where you seek refuge. (qaala ma'aadh allah - surah yusuf)


A'oodhu - I am submitting myself and entering into the refuge.

Isti'aadh (istif'aal) - seeking refuge.


The difference is that you submit yourself to someone more powerful than you, and enter into their protection (A'oodhu.)
In comparison to when you just seek/want protection (isti'aadha).


So we are humbling ourselves to Allah and going into His protection.


Falaq -
Fal-laqa - to rip open something and something comes out of it.
I.e. to Tear open a cushion and the fluff comes out.

The rays of the morning tears through darkness. I.e. Daybreak. Cracks of Sunlight breaks through the darkness.

A seed slowly rips open and the plant comes out = falaq.
Faaliq ul habbi wa nawwa (the One who tears open the seed, and a date plant grows out of it)

Faaliq ul isbaah (the One who tears and causes the morning). - quran.


Falaq will tie this subject to the previous surah.

Falaq (as mentioned in many arabic lexicons including Taj al Uroos, Lisan al 'Arab) includes the meaning of Khalq - that which is Created.
Because everything which has been created comes out of something that has been torn.


Examples of this;
- What comes out of something else, i.e. Water springs out of mountains.
- Water tears out from the clouds.
- Plants tear through the Earth and come out of it (Nabat min al ardd)
- Children from the wombs of their mothers.

Some contemporary scholars made The Big Bang theory part of this too. Saying that this Universe came from an origin point, forming this universe and expanding.

So Falaq is similar to 'Created' in meaning - because all life comes into existence through tearing out through something else.


Falaq =
The morning Daybreak when the sun just cracks through the night, everything which forms through tearing of creation (including humans, plants, animals, bacteria [amoeba], the sky [day/night] etc.).
All these are included.

Allah is signifying that He is the Master of birth, of life. Because this tearing open signifies; the birth of the day from the night, the birth of rain tearing from the clouds which gives life to the dead earth - giving it life, providing life food for all living beings - who give birth to children.. etc.

Lam yaLid wa lam yuLad - He was not born, nor does He give birth to. (surah ikhlas).

He owns the Creation, He is not part of the creation.


as-Samad - someone who everyone is in need of, and He is not in need of them.
Samada ilayhi - when you turn to someone in desperation - in full need of them.

In this surah - we are calling upon Allah for His protection from the unseen dangers.
This surah is a practical manifestation of the previous surah. This is a practical manifestation of Tawheed.

That lesson in Ikhlas is now practical - by us asking Allah.


This surah is about being placed in psychological and social difficulty.
- Night is a time of Fear.
- Jealousy is a feeling where someone can potentially harm you.
- Magic - someone is putting you under difficulty internally, aswell as other external factors.

Falaq - ripping and tearing through all the problems you have.
It is like Allah is giving you openness and relaxation after those times of difficulty, and now Allah is giving you relaxation after you were constricted and tight.
The Master who tears things open and takes you of of darkness into light.

Min adh-dhulumati ilaa an-noor - from the darkness into the light - (Surah al Baqarah 2.256)

This surah is based on darkness, and coming out of it to enter into the light.


In almost all literatures in the word; Evil is associated with darkness.
i.e. dark thoughts, dark character.


One word for Tawheed in the Qur'an is Noor.
The word for shirk/polytheism is Dhulumaat (darkness of misguidance.)

Min adh-dhulumati ilaa an-noor - from the darkness into the light - (Surah al Baqarah 2.256)

All the surah has an imagery of darkness. And Allah removes the darkness by mentioning one word; Falaq.
The Falaq which pierces the dark sky and brings the light of the Day to all.

The word in Arabic for Tawheed;
Allahu Nooru as-samaawaati wal 'ardd (Allah is describing Himself and His guidance being light for the skies and the Earth) - in surah Noor.


The word for darkness in arabic is Dhulma,

Inna shirka la dhulmun adheem (surely shirk/polytheism is a great darkness/injustice indeed). - surah Luqman.
The word of Dhulm / Injustice in arabic comes from the words original meaning of being Darkness.

It's a great loss of light, a lack of Tawheed (monotheism).


Al Falaq -

A hadith from a Persian/Farsi companion;
from Ibn Mardaway, from Uqba bin 'Aamir, who said - Allah's Messenger (sal Allah alayhi wasalam) said;

Recite Qul a'oodhu bi Rabbi al Falaq.

He (Allah's Messenger said);
Hal tadree man Falaq? - do you know what al Falaq is?
Baabun fi al naar idha futihat su'irat jahannam - It is a door in hellfire, when it is opened - the entire hellfire is blazed.

hadith 2: huwa sijnun fee jahanam yuhbasu feehi al jabbaroon wa al mutakabiroon wa inna jahannamma
la tata'awwadhu billahi min hu.

This Falaq is;
It is a prison in hell,
in it are all the tyrants and arrogant people, and it is so terrible, that hellfire itself seeks refuge of Allah from al Falaq (itself).

Falaq has all the meanings mentioned before, but it also has the meaning of punishment as seen from the ahadith quoted.

This punishment is for evil criminals;
- The magician/witch - sorcery.
- Jealousy.

Anyone involved in these crimes will be punished in al Falaq part of the hellfire.


Qul - Say.
The word Qul has a Literary rhetorical value in every context it is said in - throughout the Qur'an.

In the context of this surah; Allah wants the human to announce his weakness with his tongue. So Allah wants the human to say that he is weak, that he is helpless, and that he needs help from Allah who is greater than him.

An act of humility, powerlessness.

Because there are some humans are arrogant, their ego will prevent them from asking, and when they really need help - they might ask quietly; 'will you help me?'

Allah is telling us to humble ourselves and ask Him out loud.

The word Qul (say) - removes arrogance and Istighna (thinking falsely you are self sufficient). Allah is removing every atom of pride in our heart.


Making this announcement out aloud, is done for many reasons. It removes;
- Your ego and self pride.
- Your false sense of 'I don't need protection'
Having a self sense of protection is a form of shirk.
Because Allah says; kal-laa inna al insaana la yatgha, ar-Ra'aahu astaghnaa (no! Surely the human rebels, he sees himself as self sufficient - surah 'Alaq).

So Allah is telling us to declare our need to Him openly.

The previous surah was surah Ikhlas, and this surah is a proof of your Ikhlas (sincerety) to Allah.

This surah kills your ego.


Qul (Say!) is a command. So when you ask Allah out aloud, you have openly obeyed a command. This is why the word Rabb necessitates the existent of a Master.

Ya ayuha al naas, U'budoo Rabbakum (oh people, enslave yourselves to your Master) - surah Hajj ayah 1.


How can it be that your asking Allah for help while disobeying Him?
So if you really want help from Allah - you should be in obedience to Him.

Your entering into the protection and obedience of Allah.


Prophet Moses proved this;

Wa qaala Musa, innee udhtu bi Rabbee wa Rabbikum min kulli mutakabbirin la yu'minu bi yawmil hisaab. - and Moses said, surely I seek refuge in my Master and your Master from every arrogant one who does not believe in the Day of Accounting. - quran.

That surah tells us that when someone has weak Emaan (Belief) of the Last Day, this is when their arrogance prevents them from seeking refuge in Allah sincerely.
This surah delivers punishments in the next life with the word Falaq against the arrogant who do sorcery and jealousy and they refuse to seek refuge.

O Allah, make us of those who seek refuge in you sincerely, humbly and in obedience.


Say (O Muhammad - specifically to him, and generally to the people); I humbly and sincerely go for protection of the Master of the Falaq.



Ayah 2:

مِن شَرِّ مَا خَلَقَ
Min sharri ma khalaq

From the evil of that which He created



Sharr -

3 words used for Bad in Qur'an;

Sharr is the opposite of khayr. Universally known as evil, that which will cause someone harm.
Sharaara - a fire spark that can harm you.

bi'sa - when you feel something is detestable. (bi'sa sharaab). It's opposite is Ni'ma (completely enjoyable.)

Sa'a (sayi'a) - Evil and Ugly, deformed, disfigured, hideous. its opposite is Hasuna (beautiful).


Min Sharri maa khalaq
The Sharri of what He created.

I seek refuge in Allah from what He Created.

The One who created it - He can save you from it. He has power over His creation.

Sharr is not attributed to Allah, but to Khalq (creation) in this ayah.

Some 'ulama (scholars) said; The general rule is that evil is not an entity by itself, but it is a lack of good.
Just like darkness is a lack of light.

This ayah has profound lessons in it, because Allah did not reduce it to shayateen (devils) only, but to the evil that He has created.
The only One without flaws is Allah.

Everything else will have some flaws; The sun, the water, the Earth, the human - every single creation will have potential harms within it. So we are asking Allah to protect us from the potential harms of everything which He has created.

Now it is getting more specific.


Ayah 3:

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
Wa min sharri ghasiqin idha waqab

"And from the evil of the darkening (night) as it comes with its darkness





Ghaasiqin

ghasaq - the first part of the night. When the blue sky has gone and the sky is black.

aqimi as-salata li dulooq ash-shamsi ghasaq al layl. - establish the prayer.. At the first part of the night? - quran


The word Ghaasiq in arabic literature refers to that which disappears. I.e. When the sun disappears, and it has become dark.

Ghasaq al Qamar - Lunar Eclipse.

Ghasaqat as-Samaa' - when the clouds cover the sky, so the sky disappears from our vision.


Allah is referring to the time of the night, when it is completely.

Min sharri ghaasiqin - from the evils of the night.

Allah's Messenger discouraged his companions from going out at night.
"If you knew what I knew, you would not go out at night."

The shayateen/devils meet at the oceans at night.
In our society - people act like the devils, at the night times. (Nightclub? Etc.) drugs, alcohol etc.

So there is an evil in the night times.
The potential of evil is greater.

So we ask Allah to protect us from that dark evil.


Waqab - linguistically also means Darkness.

So it is like we are asking Allah to protect us from the evil of the darkness as it darkens.

So why is a different word (waqab) used?


Waqab -
waqab ad-dhalam - darkness so things become invisible.
there's a ditch in a mountain at night, so when something falls into it - you cannot see it. That is waqaba.

So there are things in the night (including shayateen/devils) which you cannot see.

A'oodhu / 'iyyaadh - seeking protection from things you cannot see.

When there are things lurking in the night which you cannot see.


But Ghaasiq usually refers to the moon. And the moon - according to studies - affects the tides of the oceans.
The human body also has affects by the magnetic forces of the moon, and people tend to become more violent.

The whole genre of mythical wear wolves is a an exaggeration of how people become much more violent within the night time, and aggravated during certain cycles of the moon.

This is what the word Lunatic/crazy comes from - the word Lunar (moon).
Because people recognized that the moon affected peoples behaviour during the night.

Allah teaches us about things we are not fully aware of.


Guys/boys/men who hang out late at night alot, they need to quit doing so. They cannot be reciting this and contradicting the teachings of Allah's Messenger.




Ayah 4:

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

Wa min sharri an naffathaati fee al 'uqad

And from the evil of the blowers [sorcerers] in knots


naf-fathaat (a feminine plural) - in common arabic: women who blow on knots. I.e.

It could also be an adjective of nufoos, the plural of nafs (those who blow into knots of magic.)
Nafs is a feminine, word. Naf-fasaat = feminine plural.

It could also refer to groups, people doing this magic underground collectively. (jam'u qillah, and jam'u salim[?] also).


Naf-fatha (nun, fa, fa, Tha [with 3 dots on] - to blow with a little bit of spit coming out of your mouth.

Naf-fakha - to blow really hard with your mouth.
I.e. Nufikha fis-soor.

taNaf-fas (nun, faa, faa, Seen) - to take a breath.

The poet said; Hayaatuka anfaas - your life is just a set of breaths.


Naf-fathaat - those who continuously blow with a little bit of spit coming out of their mouth..

..fil 'uqad - Into knots.



Ayah 5:

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
Wa min sharri haasidin idha hasad

"And from the evil of the envier when he envies."





The problems were mentioned before, and now the root of the problem.

Allah told us the problems, and finally has shown us the root of the problems.

Why would someone do magic on someone and harm them? Due to jealousy of wanting what they have.

The root is all jealosuy.

And from the evil of anyone who engages in Hasad (envy).


There are 2 types of Jealousy, a good one and a bad;

The vast majority of people have the bad kind.
I.e. He has a nicer house than me.

Teach your children good manners from a young age, wanting to share, the good reward's behind doing good.


Brother Nouman tells;
The Government tries to talk and make communications with the Muslim communities. They said that they recieve hundreds of calls from Muslims who say that someone is a 'terrorist.'
So the government checks up on the people and they realise these people are not involved in any such activities.
And they said that most of these phone calls are from people who are inlaws, or in Muslim businesses competing with each other.

This is a real evil, and can have really harmful consequences, and it is all due to jealousy.


Some people might say that they have jealousy and that they can control it. But this isn't totally true. You have to seek refuge in Allah if you get such feelings.

He will no doubt envy the one he is jealous of, and that will only grow - unless we seek Allah's protection from those feelings.

Allah did not say;
Min sharri haasidin INA hasad.
from the evil of the envier IF he envies.


Allah tells us that - no doubt - you will envy others if you feel Hasad/jealousy.
Min sharri haasidin IDHA hasad - from the evil of the envier WHEN he envies.

This envy might come out through the evil eye, i.e. You curse someone or pray against them by staring at them in a jealous way.

Allah's Messenger said;

al Aynu Haq - the (evil) eye is true.


Allah says about the evil eye;

وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ

Wa-in yakadu allatheenakafaroo layuzliqoonaka bi-absarihim lamma samiAAooaththikra wayaqooloona innahu lamajnoon

And verily, those who disbelieve would almost make you slip with their eyes through hatredness when they hear the Reminder (the Quran), and they say: "Verily, he (Muhammad SAW) is a madman!" [Surah Qalam 68:51]

..La yuzliqoonaka bi absaarihim
..wa yaqoolu innahu la majnoon - they will stare at you to make you slip, and they say surely he is a insane man. (quran)


min sharri haasidin Idhaa hasada - from the evil of the envier when he envies.
i.e. We are seeking Allah's protection from the one who has feelings of jealousy, and when he makes that jealousy manifest (i.e. through the evil eye etc.)


Putting this ayah into the Main Theme of Darkness, we see that the envious/jealous person will never show his jealousy in your face, but he will do it behind your back.
In ways which you won't be able to know who asked the magician, a harm which is unseen to you [Again, this is what Isti'aadha is - to seek refuge from an unseen enemy.]



Two Points of Eloquence [Balagha]:

1 - Min sharri ma khalaq ('aam - universal - applies to anything).

Then what is the point of mentioning what comes after (i.e. of magicians, enviers etc.), when they also come into this category?

Because Allah is making us alert that these specific harms are the WORST type from the evil that Allah has created; the night, sorcery, and jealousy.

2 - How come Allah put AL (Alif, Lam) before some, while not placing it on others?
I.e. AL naf-fathaat
but min Sharri Ghasiqan.
Min sharri haasidin.

So what is the purpose of AL?

Because Naf-fathaat - because every single one of them is evil.

And He made every dark night without the AL - because every single dark night is not necessarily evil (i.e. The Night of Qadr / Laylat-ul Qadr.

And similarly, the jealous may not be able to harm someone. Even if he wants to. So the outcome is not necessary evil.


Secondly, this surah specifically dealt with the sorcerer - when it was revealed in the situation of Prophet Muhammad.
So AL (THE) was placed there to show specificness, but also generality ('aam).



Start of Part 2:

When Allah says;
wa min sharrin-naf-fathaat fil 'uqad - and from the evil - ayah 4.

When this ayah was revealed - no-one knew that there were people doing magic and blowing knots.
Allah's Messenger did not even inform others of these sorcerers (who do these spells in the darkness of the night in secrecy).

These aayaat are specific to the magician blowing into knots, and Allah did not say;
Min sharri as-sahara - from the evil of the sorcerers/magicians.

To pinpoint the specific act that they are doing, Labeed bin 'Aasim and his family - they wondered how he found out about the specific evil spells (of naf-fath) they were doing.
All this was from Wahy (Revelation) from Allah. To let them know that Allah's Messenger has the highest source of knowledge, even more than the knowledge of these devil worshipping magicians.




Shaykh Muhammad Qaasim Nanoodwi (one of the founders of Deoband) had a remarkable commentary on what this surah meant.

Shabeer Ahmad Uthmani narrates this in his Tafseer Uthmani (in Urdu) - his [Shaykh Muhammad Qaasim's] commentary on surah Falaq;


Allah wants us to think of ourselves as a plant which the gardener protects the plant from.

I.e. An animal like a goat will try to eat from this plant, it is not an enemy of the farmer - but it is part of its nature to eat from it.

The same way - the things like the darkness are not by themselves evil - but that is their nature. Similar to a Shark, Lion etc. They naturally eat meat, but we percieve them as evil.

So the gardener puts a fence around these plants to protect them.

But the farmer needs to place the plant in a location where it can recieve enough sun, water, etc.

The obstacle for the human is the darkness. Just like it is for the plant.

Ayah 3: Being overwhelmed from an outside element.
when sorcery is done on somebody - the person feels overwhelmed from within.
the same way - if a plant is overwhelmed from outside sources i.e. Too much water, too much sun heat etc. It will get harmed and overwhelmed from these sources.


Ayah 4: The farmer finally protects his plants from an outside enemy who tries to harm his plant.
This might be due to jealousy - min sharri haasidin idha hasad - from the envier when he envies.


Allah wants to protect us from outside sources, and He wants us to humble ourselves and ask Him for that protection sincerely.

This surah was about protecting our bodies from outside harms.

The next surah is about protection of our inside Nafs (self) against the evils from shaytan/satan and his whisperings etc.


Jealousy is a terrible thing except Allah's Messenger said;

La hasadda il-laa fitnatayn (there is no jealousy except in two trials); rajulun aataahu Allahu ta'aala maala wa sulata[?] hu 'ala halakatihee fil haqq. (a man who has been given wealth and he is exhausting himself in destroying it - spending it for the truth).
Your jealous of his attitude of wanting to throw away money for the sake of truth.

..wa rajulun aataahu Allahu ta'aala al hikmah fa huwa yakddibiha (and a man who Allah has given wisdom -
and he judges by it).

When he lives his life according to that wisdom.
Knowledge which benefits is only wisdom. And knowledge by itself is not hikmah/wisdom.

The ancient definition of Hikmah in arabic was; You learn something beneficial, and act upon it.

The same way - you learn that touching fire is hot, and then you don't touch it. That is hikmah/wisdom. It is not wisdom if you know it is hot, but you still touch it and get burnt anyway.

..wa yu 'alimuhu al-naas - and he teaches the people.

Allah gave him wisdom and he uses wisdom to teach to people. He shares wisdom, making them love implementation of it.



Two types of Jealousy:

1 - We Muslims compete with each other for small and useless things.
Masaajids are sueing each other in courts within the USA for power and competing between each other.
All because of jealousy, and ego problems - when this is the main intent of this surah - to protect against jealousy, and to originally humble yourself and fight your ego.


2 - Jealousy from those who Disbelieve:
We are still better than any other way of life. Plenty of People of other ways of life are jealous of us.

wadaka katheeran min ahlal kitab law yuradoonakum min ba'di eemanikum kuffaaran - there are many from the people of the book who want you to return to disbelief after your belief - quran.

They want you to disbelieve, they don't want you to have Islam.

hasadan min 'indi anfusihim (because they have jealousy within themselves)






hasadan min 'indi anfusihim [maf'ool lahu, illa] (because they have jealousy within themselves)

min ajli hasadin - because of a jealousy rooted deep inside of them.

min ba'di ma tabayanna lahum ul haq - after what was conveyed to them of the truth.

They saw people who did change - who had become better. They however did not change with this good. So out of jealousy - they want the good doers to become evil too as disbelievers - so they can be equals in evil and disbelief.
This is a really evil form of jealousy and envy.

There will be an entity there that will want this.


So what should be our response to this?

Take Allah's advice;
wa'du ma ani'tum -

Animosity has come out of their mouths and what they conceal in their hearts is worse. (quran - surah aal Imraan)

But what should our response be?

fa'fu (pardon them) wasfahu (turn the page / pretend it didn't happen) hat-taa ta'tiyAllahu bi 'amrih (until Allah comes with His decision).

inAllaha 'ala kuli shay'in qadeer - surely Allah is over everything, powerful. - quran.

You do not get insulted when a dog barks at you. That's his job.

The incident of South Park caused controversy, it would be a good response to file a lawsuit against them. Why? They did this with the intent for earning money, if you sue them [for Defamation] - they will lose money and be more respectful.

wa lillahi al 'izzatu wa lir-Rasoolihee wa lil mu'mineen (and to Allah belong honor, and to His Messenger and to the believers) - surah munafiqoon.



Why do you have to worry of the enviers and those who do evil?

Allah has told us to recite this surah which is a Du'a (invocation) against all evils. If we have a strong connection with the Book of Allah, no matter how powerful the enemies of this Book may have, Allah is the powerful One over everything, and He will respond to us with Divine Help, if we humbly and sincerely ask Him.

Read More

N.A.K: an-Naas 114 (Manusia)

Introduksi

Surah an-Naaas 114 (MP3)  

Permulaan:  Hubung kait surah an-naas dengan surah al-Falaq (sebelumnya)

1 - Min sharri haasidin idha hasad ("Dan dari kejahatan orang yang dengki apabila ia melakukan dengkinya". ) (al-Falaq 113:5)

Dikalangan ciptaan Allah s.w.t. siapakah yang paling dengki dikalangan kamu (orang beriman)?
Tidak lain adalah Iblis, syaitan lakatullah 'alaik.
 

Wahai sekalian manusia! Makanlah dari apa yang ada di bumi yang halal lagi baik, dan janganlah kamu ikut jejak langkah Syaitan; kerana sesungguhnya Syaitan itu ialah musuh yang terang nyata bagi kamu.(al Baqarah 2:168)

Surah ini melindungi kita daripada makhluk yang paling hasad dengki "min sharri al waswaas al khan-naas" - daripada bisikan syaitan apabila ia menghembuskannya.

Syaitan mengajak/menyeru kita (orang2 beriman) supaya berhasad dengki untuk merosakkan kita. 


Kita diperkenalkan dengan permasalahan yang diutarakan daripada surah al-Falaq, surah an-Naas juga memperincikan tentang akar kepada masalah hasad dengki ini - Syaitan sendiri yang meniupkan wawasa kedalam hati setiap manusia. 

Di dalam surah al-Falaq - Allah melindungi kita daripada bahaya kejahatan luar.
Di dalam surah an-Naas - Allah melindungi kita daripada kejahatan yang memberikan kesan kepada dalaman kita. Bisikan-bisikan yang merosakan dalam kita, yang mungkin akan melemahkan iman disebabkan perasaan was-was, atau bisikan-bisikan yang mengoda kepada kejahatan. 

Syaitan yang fee sudoor al-naas (di dalam dada setiap manusia).

*menunjukkan ia sgt dekat dgn kita.


2 - Melalui surah al-Falaq, kejahatan-kejahatan ini membahayakan kepada kita, sedangkan ianya adalah diluar kawalan kita. Mereka adalah orang-orang yang melakukan kejahatan terhadap kita (sihir, hasad dengki etc), dan ianya adalah berdosa!

Berdasarkan surah an-Naas, kejahatan yang disebutkan adalah kejahatan yang membisik-bisikkan kepada kita. Jika sekiranya kita bertindak kepada bisikan-bisikan tersebut - iaitu bisikan kepada kejahatan dengan menyahut seruan kepada kejahatan tersebut - makanya kita adalah orang yang akan menanggung dosa (tentunya!)

~Disini, yang membezakan adalah iman kita sendiri!

3 -

Surah Falaq: mentioned we would get harms in our Worldly Matters.

Surah an-Naas: mentions harms we would get in our Religious matters.


So we ask Allah's protection alot more in this surah (an-Naas) - with alot more of His Names, in comparison to surah Falaq when Rabb is mentioned only once.

This shows there is more desperation for our religion in this surah.



Seeking Protection:

Who are you seeking refuge from?
(Musta'adh min hu)

Whose protection you are seeking?
(Musta'adhu bihee)


This surah has more emphasis on Seeking protection with Allah (Musta'adh bihee).

In comparison to the previous surah which had more emphasis on Seeking protection against evil (Musta'adh min hu).


So there is a recipocracy between these two surahs;

al-Falaq mentions Rabb (Lord) once, and many evils.
An-Naas mentions one Evil (wawasa/whisperings from shaytan), and mentions Allah many times.



Ayah 1:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

Qul aAAoodhu birabbi an-naas

Say, "I take refuge with The Lord of mankind,




Qul - Say.
The word Qul has a Literary rhetorical value in every context it is said in - throughout the Qur'an.

In the context of this surah; Allah wants the human to announce his weakness with his tongue. So Allah wants the human to say that he is weak, that he is helpless, and that he needs help from Allah who is greater than him.

An act of humility, powerlessness.

Because there are some humans are arrogant, their ego will prevent them from asking, and when they really need help - they might ask quietly; 'will you help me?'

Allah is telling us to humble ourselves and ask Him out loud.

The word Qul (say) - removes arrogance and Istighna (thinking falsely you are self sufficient). Allah is removing every atom of pride in our heart.


Making this announcement out aloud, is done for many reasons. It removes;

- Your ego and self pride.
- Your false sense of 'I don't need protection'
Having a self sense of protection is a form of shirk.


Because Allah says;


كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ . أَن رَّآهُ اسْتَغْنَىٰ -
No! Surely the human rebels, he sees himself as self sufficient ('Alaq 96: 6-7)


So Allah is telling us to declare our need to Him openly.


Qul (Say!) is a command. So when you ask Allah out aloud, you have openly obeyed a command.
This is why the word Rabb necessitates the existent of a Master.


How can it be that your asking Allah for help while disobeying Him?
So if you really want help from Allah - you should be in obedience to Him.

Your entering into the protection and obedience of Allah.


Prophet Moses proved this;

وَقَالَ مُوسَىٰ إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُم مِّن كُلِّ مُتَكَبِّرٍ لَّا يُؤْمِنُ بِيَوْمِ الْحِسَابِ

But Moses said, "Indeed, I have sought refuge in my Master and your Master from every arrogant one who does not believe in the Day of Account." [Ghafir 40:27]

That surah tells us that when someone has weak Emaan (Belief) of the Last Day, this is when their arrogance prevents them from seeking refuge in Allah sincerely.

This surah delivers punishments in the next life with the word Falaq against the arrogant who do sorcery and jealousy and they refuse to seek refuge.


O Allah, make us of those who seek refuge in you sincerely, humbly and in obedience.

Say (O Muhammad - specifically to him, and generally to the people); I humbly and sincerely go for protection of the Master of the People (al Naas).



Rabbu al Naas - Master of the People.


Why Naas (People)? - because people are the ones who need protection in this surah from shaytan. It is like they are saying I seek refuge against evil from the One who has power over all the people's matters.



Rabb - has several implications. Absolute Owner.

Rabbu 'abdin, or Rabb al Bayt, Owner of slave or Owner of a house.

Maalik is also Owner.


So what is the difference between Rabb and Maalik?

Ownership is only one of the meanings of Rabb, whereas Maalik exclusively means Owner.


Rabb signifies Ownership.

Rabb signifies one main attribute of Being Master and therefore necessitating slavery.

(it also signifies other Attributes like;

-al Mun'im [giver of favours],
-al Qayyim [powerful],
-al MuRabbi [One who ensures the growth and maturity of something],
-Syed [Has complete Authority],
-Murshid [Guide],
-Mu'ttee [who gives alot]).


But the main concept of Rabb is Him being the Master, and us therefore us being the slaves.


You might have something you own [Maalik], but you don't have complete authority [Syed] over it (i.e. You might have a car, but you can't drive as fast as you want in it - due to the laws of the country you live in.)

Allah has complete Authority and Ownership over His creation.


MuRabbi - it does not come from the word Rabb رب (Ra, ba, and ba [Muddaa'af]), but from the root letters; Ra, Ba, and Waw ربو .

My Lord, have mercy on my two parents, the same way they lookaftered me when I was small - kama Rabbanayaani sagheera (surah Israa')


This comes from;

Rbw - Rab-baa. ربو
Rabba, yurabbee, tarbiyyah.

Tarbiyyah تربيه  - to ensure the growth and maturity of something so it reaches the stage you want it to reach.

i.e. Watering a plant and giving it enough sunlight so it can grow to its maximum as to how you want it to be like.


Tarbiyyah (al 'awlad); of a child is to give him a good physical and psychological upbringing, so he has good manners and health when he is a grown up.

This Rabb (Ra, Ba, Waw) is part of the main Rabb (Ra, Ba, Ba) - since the Master does grow us and provide for us until we reach the stage He has intended for us to reach.


So Allah being called Rabb, includes Him being Murrabi.


Raghib al Isfahani used a classical arabic theory;

If root letters are the last 2 letters, the 'Ayn and Lam letter are the same, or there is a Naaqis[?] version. I.e. Shaqq (SHeen, Qaf, Qaf) and the other root SHeen, Qaf, Waw, if that happens - they can be considered similar or the same.
This theory is not universally accepted, but it is partially recognised.

So Imam Raghib inclined towards Rabb (ra, ba and ba) being similar or close to Murabbi (ra, ba, and waw).

Rabb is the super set. Rab-baa (MuRabbi) is the subset.



What does this imply?

The Owner, the Authority, the One who takes care of.

It is possible you own something (Maalik), you have authority over it (Syed), but you don't lookafter it (MuRabbi). (i.e. your backyard - you might not even clean that).

But Allah does all of this for us.

Murshid - guides it to the right direction.

Mun'im - grants gifts. He doesn't need to give us anything - rather - He is the Owner and gives us everything as a gift.

al Qayyim - the One ensuring the existence of the subject. I.e. We will only exist because Allah maintains our existence for us.


i.e. Imagine if we looked after a really delicate plant. If we stopped looking after it for a few hours only - it would die.
You are the reason for its continuing existence in this scenario, so you would be the qayyim.

Allah is al Qayyim for us all, we live on this planet which is in the middle of a chaotic universe, and we are protected from all sorts of harms. And Allah continues to provide for the humans - for thousands of years. When even one asteroid could destroy this planet and what is within it. But Allah continues to aid us, help us and protect us, like we are a delicate plant. And He gives us life uptill a set time.


Allah uses the word Rabb (Master) even before He mentions His Name Allah to;

- Prophet Muhammad: Iqra' bismi Rabbik aladhee khalaq (surah 'alaq 96:1) - Read, with the name of your Master.

So Allah said He is the Rabb/Master first, so that they have a connection first of being slaves to their Carer, and then knowing that this Carer and Provider is Allah/God Himself.

Similarly, Allah praises Himself in al Fatiha as the Magnified God, and then mentions that He is the Rabb/Master and Carer.

Then at the end of the Qur'an, He mentions in surah Ikhlas His Name Allah, and the two surahs' after it (Falaq, and Naas) - He explains how He is the Rabb who protects His slaves.



This summarises the whole message of the Qur'an in one sentence;

1-Accept Allah as the Master, and accept yourself as His slave.
2-Accept this guidance is only beneficial to those who accept themselves as slaves.

Slavery and guidance.


The heart of the matter is that people recognise Allah is the Creator, and sometimes even that He is the Master - but they do not want to enslave themselves to Him.

To recognise that Allah is the Master means that we have to be the slaves. If we are the slaves, we have rules placed upon us - and this is why most people do not submit.

Those who do obey the Master - they have a lifelong struggle, but reward at it's end. And those who do not obey the Master, they will be punished in the end.


In this surah, Allah asks us to seek protection in 3 of Allah's names and attributes in this surah;


Qul: a'oodhu bi.. - Say: I submit myself in refuge with..

Rabbi al-Naas - Master of the people




Ayah 2:

مَلِكِ النَّاسِ

Maliki an-Naas

King (or Ruler) of Mankind,


Malik al Naas - King of the people.

Illaah al Naas - God of the people.


Allah repeated - al Naas [the People] - 3 times, when He could have said; Rabbi al Naas (Master of the people), Maliki him (King of them), Illaahi him (God of them).



But instead He repeated - al Naas - three times.

Why did He do this?


Psychological Progression:

1 - People are in need of a Provider and Carer [Rabb]

A child has a primary need for a Murrabi (one who gives them a good healthy upbringing [tarbiyyah].)
A slave goes to the Master when he is in need.
An employee turns to their boss.


2 - But if the problem is not solved, the people go to someone who has greater authority;

The King (Malik). The government.


3 - If the king cannot answer your request, you have none of creation who can help you - so people pray to God (Illaah).




Ayah 3:

إِلَٰهِ النَّاسِ

Illaahi an-Naas

God of Mankind


Most people turn to their boss, owner, then the government, and then finally God.

Allah is telling us that the height of intellectual progression is to turn to Him fully.
So He is the true Master (Rabb), He is the true King (Malik), and He is the true God (Illaah) that you should turn to.

Prophet Ibraheem who fully internalised this - he was a man who turns to Allah for everything. He truly knew that Allah is the One who can only fix your problems


Musabbib-ul Asbaab (the provider of means).



Dr Faadil Hassaan ar-Ra'i:

The Aayaat progress from more in number, to less.

Rabb is the One who is a Master/owner of something and takes care of it and is concerned for it. And there are many owners in the world.

But for any society - how many kings are they? There are less kings than the amount of owners.

But how many Illaah are they? One. There is only One true God. There are no worldly implications to the word Illaah (God).

وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ

And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful. [Baqarah 2:163]

Similarly - a master owns, but a king owns more, and God/Allah owns the most.

So Naas everytime has a specific meaning, with different meanings in different contexts.


The Qur'an - when we recite it, we need to seek refuge in Allah;

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Fa-idha qara/ta alqur-ana fastaAAidhbillahi mina ashshaytani arrajeem

So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy].

[an-Nahl 16:98]

By saying; a'oodhu billahi min ash-shaytaan ar-rajeem (I humble myself and enter into Allah's refuge from shaytan the rejected).

We recite this before reciting any Qur'an.

And what does the Qur'an finish with? It finishes with surah an-Naas, a final refuge in Allah from shaytan the rejected.



Similarities of Shaytan, Pharoah, and ad-Dajjal:

The second worst after shaytan is Fir'awn (Pharoah). He claim to be;


Rabbi al Naas:- فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ - then (Pharoah) said - I am your Lord the most high. (Nazi'at 79:24)



Malik al Naas:- Pharoah said;

وَنَادَىٰ فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَٰذِهِ الْأَنْهَارُ تَجْرِي مِن تَحْتِي ۖ أَفَلَا تُبْصِرُونَ

  Don't I own the kingdom of misr/Egypt? And these rivers flow beneath me? Do you not then see? [Zukhruf 43:51]

He is referring to himself as malik/king/owner.



Illaahi al Naas -

وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّي صَرْحًا لَّعَلِّي أَطَّلِعُ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ

And Pharaoh said, ‘O [members of the] council, I do not know of any god for you other than me. So kindle for me, O Hāmān, [a fire] over the clay, and bake for me bricks [of clay], and make me a tower, a lofty palace, that I may take a look at the god of Moses, to observe him and inspect him; for truly I consider him to be a liar’,

[al Qasas 28:38]

Pharoah declared himself to be Rabb (Master), Malik (King) and Illaah (god). And this is what Dajjal will claim to do too in gradual steps as his power grows.


That is what the waswasa/whisperings of shaytan can lead to a person to.



The Disease of Arrogance

The biggest fault of shaytan is arrogance. And this is what he wants to instill within us through his waswasa. And this is how Pharoah was led astray by him.

Today we are living in times where people claim to be their own Master, king, and their own god who makes the rules of haraam/halaal for them.

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ

Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah ? Then will you not be reminded?

[al Jathiyah 45:23]

We are living in a time where we are living in societies of people being mini Pharoahs. This ego problem is the root cause.

And this is why Allah says Qul (say) a'oodhu bi Rabb.. (Say! I humble myself in seeking protection with my Master [who I am enslaved to]).

This humbles you.


Shaytan recognises that Allah is the Creator (he said to Allah as mentioned in the Qur'an; khalaqtanee min-naar - You created me from fire) - but he wants people to forget that Allah created them. A clear example of that is Pharoah.


Naas has several meanings; and one of its root words is Nasiyya - to be forgetful.

al Farraa' - People forget the covenant they made with Allah, so they are called al Naas / Insaan - from Nasiyya - to be forgetful.

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] - lest you should say on the day of Resurrection, "Indeed, we were of this unaware." [A'raf 7:172]

A power Allah has given shaytan is to make people forget.

The biggest thing people forget is that Allah is watching them.

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

Satan has overcome them and made them forget the remembrance of Allah . Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers. [Mujadija 58:19]

We seek Allah's protection not to be forgetful, and to be of the rememberers of Allah's Reminder.

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Fa-idha qara/ta alqur-ana fastaAAidhbillahi mina ashshaytani arrajeem

So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy].

[an-Nahl 16:98]

Because we might recite the Qur'an but we forget what we are reciting it for.



In surah al Kahf, the servant of Prophet Moses/Musa left the fish (a meal) from where they had left on their journey.

So when he was asked where the fish is, the boy said;

قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا

He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".

[al Kahf 18:63]

One of the best way to fight the shaytan's whisperings is to remember Allah. The more Allah is remembered, the less likely shaytan can have control.

The only time he can go in your chest is if you are not remembering Allah.



Malik also includes Ownership.

So Allah being; Rabb/Master and Malik/King = Powerful Illaah.



Illaah إله  - aliha / ilayhi إليه  - to incline towards someone and be obsessed with them.


Ma'bood معبود  - Worshipped, enslaved to and obeyed.


When Pharoah saw that his authority was weakening, this is when he told his generals that he is a 'god'. So they would incline to him (ilayhi).

When a king talks to his generals, he needs their obedience. Illaah is in this context.

Have you not seen the one who takes his desires as his Illaah (god)?


Desires:
Temptations, greed, haraam (forbidden) business money.

People follow their desires in greed, even in forbidden matters - making their desires a god.


So an Illaah is a god in matters of worship, but also obedience.

I.e. We might pray in 'ibadah/worship, but even during the rest of our hours in life - we are ordered to remain obedient.


ar-Razi, az-Zamakhshari and others said: Allah has honored humanity by placing His Name next to theirs; Illaahi al Naas (God of mankind).

It shows His concern for the human beings, and He is ready to protect the human being from whatever they seek refuge in Him and ask Him from.

So all these 3 aayaat have been Musta'aadh bi hee - entering into protection with Him (Allah).


Now the surah will go to Musta'aadh min hu (those who we seek refuge [in Allah] from:




Ayah 4:

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

Min sharri al Waswaas al Khan-naas

from the evil whisperer as he steps back



Sa'eed bin Jubayr from Ibn Abbas who said;

Shaytan plants himself right above the heart of the human being, so when he becomes forgetful and careless - shaytan enters into his heart.

But when he remembers Allah - he leaves / retreats back / steps back (khan-nasa).



Why doesn't he have a break from this?

He is working harder than any of us to throw us into the hellfire, so we need to work hard to remember Allah.



An Example of the Whispering Shaytan winning:

Shaytan incites people to get angry, because anger is a manifestation of the ego/arrogance.

When this occurs, we should say; a'oodhu billahi min ash-shaytan ar-Rajeem (I seek refuge in Allah from shaytan the rejected).

If a believer gets angry - he might not even seek refuge in Allah out of arrogance - so shaytan has succeeded twice.
It's only if we humble ourselves by remembering Allah that shaytan steps back. And this requires effort against this whispering shaytan who wants you to remain angry and arrogant.

Allah is only suited for anger because His anger is based on Justice.



Hadith;

Allah's Messenger said;

كل فرد من بني آدم قد وكل به قرينه من الجن . عن ابن مسعود أنه قال : قال رسول الله   : " ما منكم من أحد إلا وقد وكل به قرينه من الجن . قالوا : وإياك يا رسول الله  ؟ قال : وإياي إلا أن الله أعانني عليه فأسلم فلا يأمرني إلا بخير . رواه مسلم (2814)

maa min kum min ahadin il-laa qad wuqqi la bihee qareenuhu -


there is not one of you except there is a constant partner [qareen] assigned with him

qaaloo wa anta ya Rasool Allah? - they said; and even you O Messenger of Allah?

qaala na'am, il-laa an Allaha a'nani alayhi fa la ya'murunee il-laa bil khayr (he said yes, except Allah has aided me against him and he never tells me anything except to do good).

[Sahih Muslim 2814]


Qareen - associate, typically a shaytan/devil. An exception to that was with the Messenger of Allah as described above. Whereas everyone else has a devil qareen/associate who tries to encourage the person to do bad.




Hadith 2:

The Messenger of Allah was walking at night and returning his wife Safiyya to her home.
Two companions from the Ansar (Muslims from Medinah) saw Allah's Messenger.

So Allah's Messenger tells Safiyya and the two men to stop. Then he tells them;
Innaha Safiyya bint Hayyiy - surely this is Safiyya the daughter of Hayyiy.

The companions said; Subhan Allah ya Rasool Allah! (Glory is to Allah O Messenger of Allah!) [i.e. why would we even think you are doing any evil?]

So he replied:

( إن الشيطان يجري من ابن آدم مجرى الدم

Inna ash-shaytana yajree min ibni Adam majrad-dam - surely shaytan runs/flows through the son of Adam like blood.

wa innee khasheetu an yaqdifa fee quloobikumaa ash-shay'a - i feared that he (shaytan) will throw/launch something in your hearts.


This shows that Allah's Messenger feared that the people will have doubts about him and his message, and it ties in with what was mentioned of people questioning the Sunnah/practises of Allah's Messenger.

This is waswasa of the shaytan against the Messenger of Allah.

Min al Jinnati wa an-Naas ([the whisperings] from the jinn and the people)

So the waswasa enters into the hearts of Muslims who do not remember Allah much, and they start to doubt Allah's Messenger. If only they had remembered Allah - this waswasa (whispering) from shaytan would not affect them.


Accepting the Messenger - a human being - is hard for people to follow. This is waswasa from the shaytan. And this is what Allah's Messenger feared for his ummah, because this is what the people of previous nations did.




Linguistic Definition:

Ayah 4 continued

Min sharri al waswaas al khan-naas


Min - from


Sharr:-
Sharr is the opposite of khayr (good). sharr is Universally known as evil, that which will cause someone harm.

Sharaara - a spark of flame that jumps out of fire and can harm you.

Sharr - An evil which can cause you harm.


al Waswaas al Khan-naas

Allah did not say shaytan, shat-tanna - being consumed with rage.



Definition of Waswaas

al Waswaas - wawasah - whisperings.

hammaas/haamis - whisper something good or bad/one who whispers.

wawaas - whispering which is only in a negative context.


It also alludes to Taqraar al Lafdh - i.e. Waswasah implies whispering done once, then it pauses, and the whispering returns back again.


Similar to Zalzalah - the Earth when it quakes, pauses, then continues to quake.

Silsilah - a series of Mountains - one after the other.

Continuity, repetition.


This shows that Waswasah is evil whisperings being whispered, then it is paused, and then the process begins again - repeatedly.



Verb or Noun?

Verb form [Weaker form]: The one who whispers, he is translated as WhisperER, but that would be in verb form - MUwaswis in arabic.


Noun form [Stronger form] Allah did not use a verb form, rather He used an infinitive form which could be; -

waswasaH  وسوسه (ta Marboota), or wIswaas, or waswaas. Waswaas is the strongest infinitive form from these 3 forms.


Waswaas is used in this ayah (in Mubalaghah/hyperbolised/maximum form) - the EXTREME whisperer. The one who is continuously performing this job, obsessed with it, he doesn't stop.


The word already had repetition within it (WassWaass) - but then to make it in the hyperbolised/mubalaghah form - makes a strong emphasis on the whisperings being continuous.


This word is strong from a Sarf/linguistic root point of view, and also strong from a grammatical point of view.

It is almost Ijma'/consensus that this is referring to Iblees/shaytan because AL is placed before waswaas. This makes it in the definitive/specific to one character, and that character is Iblees.



If it was not specific to Iblees, it would be;

Min Sharri waswaasin khan-naasin [from evil whisperers who step back]

But the ayah is;
Min Sharri AL Waswaasin khan-naas. [from THE whispering whisperer who steps back]




Why is al Waswaas (the extreme whisperER) mentioned instead of Waswasah (the evil whisperING)?

- The one who does the whisperings can do more evils than just whisper.

So when we ask Allah to protect us from 'the whisperer' - we are asking Allah to protect us from all the evils of the one who does the whispering.

We are asking Allah to protect us from all his evils.

If we asked Allah to protect us from the whispers - we would only be protected by the evil whispers. But now we are asking Allah to protect us from ALL his evils.





al Khannaas - one who retreats/steps back continuously.


Fa laa uqsimu bil khunnas - No, I swear by the Khun-nas <خنس> [Takweer 81:15] = stars that twinkle and pause, like they retreat (so they cannot be seen).

khannasa - when the person remembers Allah, shaytan steps back.


But Khaanis is not used - the one who steps back.

Khannaas = continuously steps back.
This shows that he continuously steps forward towards the chest/heart too (based on his Waswasa - continuous whispering). Yet when Allah is remembered - he steps back.


Khannaas - its word pattern implies - a continuous doer. It is like the pattern Khabbaaz (bread maker), Wahhaab (Continuous Giver of Gifts), Ghaffaar (Continuous Forgiver) - this pattern shows that this is like a job, a profession to continuously do this job over and over and over again.


Khannaas - one who continuously steps back (and he only steps back after continuously coming forward too in his whisperings.)

His offense is Waswaas (whispering), and his defense is Khannaas (stepping back).


Allah began with us asking Allah humbly from the unseen dangers, and seeking refuge in him from the most arrogant (shaytan - iblis).



The summary of Qur'an is to enslave yourself to Allah so He will protect you;


Allah says;

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِين  - no doubt - my [devoted] slaves - you (shaytan) will have no power over them.. [Surah Hijr 15:42]

And Allah tells us to humble ourselves as slaves to our Rabb (Master) - Qul a'oodhu bi Rabbi an-Naas (say; i humble myself into the protection of the Master of the people..)


To act and live as Allah's slave is a protection against shaytan.

This is why we see more cases of Jinn possession and depression within the Muslim community now in comparison to times when Muslims had stronger emaan and trust in Allah.


Cleansing of the heart and body and clothes is a protection against the shayateen/devils.



Ayah 5:

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

aladhee yuWaswissu fee sudoori an-Naas

who whispers into the chests of the people




Allah is repeated it again, even though this whispering was mentioned in the ayah before.

The one who continuously whispers (Waswasa) and will continue to whisper. (aladhee yuwaswisu).

Waswasa - a noun in infinitive form - The one who always whispers.
Yuwaswisu - verb form - When he whispers.


The present-future tense (Muddaari') form shows that he is doing it and will continue to do it in the future.

So there will never be a time except -  you will always have to humbly seek refuge in Allah.


Fee sudoori an-Naas

(who whispers) IN the chests of the people.

He did not say; ilaa (to) or 'ala (upon) the chests of the people.

Fee = in - the chests (sudoor) of the people.



Abdur Rahman al Kilanee in his Tafseer - Mutaraaddif al Qur'an says;

Sadr - is a location [Dharf Makaan (a place)]

Qalb is the heart [a shay' (thing)].


Sadr is commonly translated as Chest.
Sudoor is the plural - chests (of the people).


Whispering in the chests is different to whispering in the heart.


Imagine this to Understand what is Meant;

The heart is like a castle, and around the castle is a field.

Shaytan is in the field - surrounding the castle - trying to find a way inside. But the heart/castle is locked.

The only way he can enter is if you open the heart/castle for him. If you humbly enter into Allah's refuge (a'oodhu billah) - he will step back away from the castle, waiting again for another opportunity.

But if you let him in - he will cause you to distance from Allah.



See this comparison of when Shaytan enters, or does not enter your castle/heart;


People who have Emaan (Belief in Allah) - they love remembering Allah:


وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

And He has made beloved to you Emaan, and He has beautified it in your hearts.

and He has made Disgusting to you disbelief, corruption and disobedience.. (Hujuraat 49:7)


You find beauty in Emaan, in this belief, in remembering Allah.



But if shaytan enters the heart;

وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ  - and when shaytan beautified for them their (evil) actions. [Anfal 8:48]


When Allah is not remembered and loved, something else is loved besides Him.

Evil deeds start looking beautiful and tempting.


If shaytan has not entered into your heart - only good will look beautiful to you. And evil will seem disgusting to you.

If shaytan has entered into your heart - evil will look beautiful to you and good will seem tiring and exhausting.



It is a mercy from Allah that Allah did not say that he whispers into our Qalb (heart), but in our Sudoor (chests) instead. So we have hope from Allah - to seek refuge in Him.


O Allah give us the ability to protect our hearts. Ameen.



Ayah 6:

مِنَ الْجِنَّةِ وَالنَّاسِ


min al jinnati wan-naas

From the jinn and of mankind.



Allah mentioned Jinn first, then mankind next.

In another ayah, Allah placed humans first, and then Jinn.


وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ - We did make from the Prophets enemies from mankind and Jinn. [An'am 6:112]

The humans are mentioned in this ayah from surah An'am because men were the most clearest enemies against the human Messengers'.


In this surah - Jinn are mentioned first because;

1 - the Jinn have the primary role in the Waswasa (whisperings).
2- This job of Waswasa originally began from the Jinn and if people do acts waswasa [whispering evil to others], they are most likely imitating a Jinn devil/shaytaan.


Iblees can transfer his Waswasa to you through Jinn and humans.


He especially uses non Muslims.

I.e. Brother Nouman gives an example of; A guy who might go to college, and he tries to lower his gaze.
Suddenly, a non Muslim (or non Islam Practising) girl sees him, and calls him over to ask him if he's done the homework assignment. They keep talking and he becomes attached to her.

Then when he is alone, he continues getting whisperings from the Jinn/shayateen - that he should be friends with her, and this progresses further into further forms of relationships.

The source is al Waswaas. If he had ignored it - he would not be advance into further haraam (forbidden things).

This is why bro Nouman reccomends you grow a beard, because anytime you're going to think of being friends with the wrong people - you'll feel ashamed when you see your face imitating Allah's Messenger. That might stop you from doing evil.

al Farraa' (one of the main arab linguists) says;- the word Nafarr نفر  - is used to a group of people from among the Jinn. (in ayah 1 of surah Jinn).

But Nafarr is usually used for a group of humans.

The word Rijaal رجال  is for men. But this is again used for Jinn (in surah Jinn 72:6).


Athar [report] Recorded in Baghawi:

The sahaba/companions of Allah's Messenger saw some strange looking people and said;

من القوم  Man al Qawm? (who are you people? What nation do you come from?)

So they replied: وناسن من الجن  Unaasun min al Jinn - we are People from the Jinn (plural of Naas is Unnaas).


A group of minority scholars say that Naas in the last ayah (ayah 6) is explaining the word Naas in ayah 5 (of this surah)


So it is implying; those who whisper into the hearts of an-Naas (men and jinn).

The one who whispers into the hearts of Men AND Jinn.



az-Zamakhsari: The last word Naas is missing a Ya at the end.

Similar to when Allah said;

قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا
Dhalika maa kunnaa Nabghi

[Moses] said, "That is what we were seeking." So they returned, following their footprints. [al Kahf 18:64]

NabghI (kasra/zeyr) [when a letter Ya should have really been placed at the end نبغي  - but Allah ommits it for our easier recital (this is allowed in Arabic Sarf/morphology)].


Similarly, a Ya should have been placed at the end of the word Naas in this ayah, but it was ommitted. If it was not ommitted, it would be said;


ORIGINAL AYAH 5: aladhee yuwaswisu fee sudoori an-Naasi الناس  - those who whisper in the chests of the people (Naasi).
AYAH 5 WITH the letter Ya ي Added; aladhee yuwaswisu fee sudoori an-Naasi[y] الناسي


Which would mean - those who whisper in the chests of the Forgetful ones (Naasiy = to be forgetful).

And the forgetful one can be from men and Jinn - who - when he forgets Allah - shaytan enters into his chest/heart.




Conclusion:


This surah is deeply connected with surahs; surahs' Falaq and al Fatiha.


When Allah's Messenger finished the Qur'an - he began reciting again with al Fatiha.

This shows that the Qur'an study never ends.


Similarities of an-Naas and al Fatiha:


1 - In surah al Fatiha - we ask Allah for isti'aanah (help/guidance), we are asking Allah to help us in guidance.

In this surah an-Naas we ask Allah for isti'aadhah (protection).
We are asking Allah to protect us from the one who is trying to prevent us from Allah's guidance.

Offence and defence.



2 - The 3 names of Allah are repeated in both surahs (Fatiha and an-Naas);

Rabb; alHamdu lillahi RABBil 'aalameen (surah Fatiha - ayah 1)

qul a'oodhu bi RABBi an-naas (surah an-Naas - ayah 1)


Malik: Maliki yawmi ad-deen (King of the Day of Ressurection) (Fatiha ayah 2)

Maliki an-naas (an-Naas ayah 2)


Illah; iyyaaka na'budoo wa iyyaaka nasta'een - You alone we worship/enslave ourselves to, and You alone we ask for help (Fatiha ayah 3)

Illaahi an-naas (God of mankind) - (surah an-Naas ayah 3)



3 - Allah mentions His Mercy in surah al Fatiha but does not mention His Mercy in surah an-Naas, because al Fatiha has a theme of Mercy but surah an-Naas does not have a theme of Mercy.



4 - This surah (an-Naas) began with asking for Help, and surah al Fatiha ends with asking Allah for help.



5 - Collective and Singular Asking for Help:

an-Naas: A'oodhu (singular - I humbly enter into the refuge).
In this surah - we are personally asking Allah for refuge against the shaytan.

al Fatiha; but the wording in al Fatiha is plural i.e. Nasta'een [We ask for help] etc.)  We ask collectively in Fatiha because we do not want to go astray like previous nations.



6 - Two Negative Influences

an-Naas: There are 2 negative influences in this surah (evil whispers from men and jinn)

In al Fatiha: there are 2 negative influences (the misguided ways of the Jews and Christians).



7 - Both Surah's split into Two Halves:


Surah al Fatiha; Is split into two halves;

Iyyaaka na'budu [You we enslave ourselves to] (ayah 4). is the centre ayah in al Fatiha.

All the ayahs before it focus on why Allah should be worshipped, and the ayahs after it explain the guidance we should follow, and the ways we should NOT follow.


Surah an-Naas; This surah is also split into two halves;

-Who we should seek protection in [Allah]
-What we should seek protection from. [whisperings of shaytan].



8 - Allah told us to seek refuge in Him against Shaytan;

Allah told us to seek refuge in Him because it was due to the waswasa of shaytan that our parents Adam and Hawwa had to leave Jannah/Paradise.

The entire struggle against Muslims and the devils begins with the waswasa Iblees gave our father Adam.


The story of Adam is so important, that Allah has mentioned it 7 times in the Qur'an repeatedly; in surah al Baqarah, al A'raf, al Hijr, Israa' and Kahf, Taha and Saad.


There is a reason which ties all the Qur'an together.


قَالَ أَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ - Qaala andhirnee yawma yub'athoon - he (shaytan) said give me respite/time/deadline until the day they are brought back.

قَالَ إِنَّكَ مِنَ الْمُنظَرِينَ - qaala innaka min al mundhareen (Allah said surely you are from those given respite)

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ - qaala fa bi ma aghwaytanee, la aq'udanna lahum siraataka al mustaqeem (because of the way you got me expelled - i will sit for them waiting on Your straight path)

[al A'raf 7: 14-16]



In al Fatiha - we are asking Allah to guide us on the straight path.
And shaytan hates us following this path - so he will sit in our way unless we enter humbly into Allah's protection.


But iblees/shaytan continued;

  وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ ..wa laa tajidu aktharahum shaakireen - (and you will not find most of them being thankful)

[al A'raf 7:17]



9 - Shaytan's Main Tool is to Promote Shamelessness

 In the first ayah of surah al Fatiha, Allah begins with; Alhamdu lillahi Rabb al aalameen (the praise is for Allah, Master of all creation)

Hamd includes Shukr (thanks) and Thannaa ثنا  (Praise).

So Allah teaches us thankfulness to Him in the first ayah of al Fatiha.



However, shaytan's tool to make us unthankful is to promote shamelessness.


فَوَسْوَسَ لَهُمَا الشَّيْطَانُ ا - so he (shaytan) whispered to them both [Adam and Eve] (surah al a'raf 7:20)

The word Waswasa is mentioned.

And this is when the problem of mankind vs shaytan begins.


There is one whisper which we should most carefully of;

 لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْآتِهِمَا ..li yubdiya lahummaa maa wooriaa 'anhummaa min saw'itihimmaa - he whispered to them both so he could expose to them that which was covered from their clothes (i.e. he exposed to them that which would bring shame) [al A'raf 7:20]


الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ - he commands you with shameful acts... (surah al Baqarah 2:268)


Of all the fears Allah's Messenger was afraid of was al Fahshaa' - shamelessness. He did not fear for unjust rulers or Muslim massacres as much as he feared shamelessness.

Shaytan never stops in trying to talk to the opposite gender, freemix, and do other forms of shamefulness.




10 - The beginning and end of the Qur'an is Du'a (invoking/praying to Allah).


Surah al Fatiha; ihdinnaa as-siraat al mustaqeem (guide us to the straight path).

Surah an-Naas: And it ends with du'a - A'oodhu bi Rabbi an-Naas (i humbly enter into the protection of the Master of mankind).. (surah an-Naas)


The biggest enemy will get you off this path mentally, psychology and emotionally.

So continuously, we should seek refuge and protection in Allah. Don't underestimate the power of Du'a.

Bayyinah Dream Project Summary;


The project started off as small recordings and has now expanded, with over 2000 subscribers on iTunes alone.

People are transcribing these talks;

Olbourne - 4 or 5 brothers are transcribing these talks. Some sisters are doing this in California too.
A sister is transcribing these talks in Bangladesh language Bengali.

The moral, spiritual and psychological problems of the Muslims are due to a lack of connection with the Qur'an, even in the salaah.

People listen to; Mutawalli ash-Sha'rawi, Ibn Uthaymeen, Israar Ahmad, Kishk, Mufti Muhammad Shafee', Farhat Hashmi.
But all these are in other languages.

So brother Nouman, and brother Abdul Nasir Jangda is doing it in English - they are both doing it together Juzz by Juzz (Abdul Nasir Jangda will be doing 29th Juzz, then Nouman 28th etc. - when all the Qur'an is finished - bro Nouman will do the ones he did not do, and bro Abdul Nasir Jangda will do the ones he did not do - so there are 2 audio copies of linguistic tafseer of the whole Qur'an in English. - the Project will take about 5-6 years to finish the first Qur'an. Or 10 years for each of the brothers to finish their whole Qur'an lectures each.) Allah knows best.

What you should do;
-Study the surahs’.
-Memorize the surah you're studying
-Recite the surah in Salaah/namaz/prayer.
- Learn more sciences of the Qur'an (tajweed) and implement.

Allah's Messenger said;
khayrukum man 'alamma al Qur'an wa 'al-lamah (the best of you are those who learn the Qur'an and teach it). O Allah, make us of the people of the Qur'an. ameen.

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