The PPK Muslims (Proud, Practicing, Knowledgable) : February 2016

Response with Respect to Dalia Mogahed; What is Hijaab; Why the anti-Muslim Sentiments

Response with Respect to Dalia Mogahed

What is Hijaab; Why the anti-Muslim Sentiments

I am probably being presumptuous to address Dalia Mogahed, a Muslim studies scholar,

researcher and pollster, an author, advisor and consultant. She has been addressed as “you're giving a TED Talk, you're clearly a deep thinker, you work at a fancy think tank, you're an exception, you're not the rule.” I describe myself as a PPK Muslim (proud, practicing, knowledgeable), So bear with me. I can assure you my aim is to dissect and clarify certain issues. I am confident that the Scholar will appreciate this sort of attitude. I would like to concentrate in this discussion on “us” rather than on “them”; a little bit of soul searching.

I would like to turn your question to yourself, Dalia Mogahed if I may. What do you think of yourself, when you look in the mirror? Do you feel that you are “flying the flag of faith” as you walk about? Certainly not; you are too wise and mature for that. However this is what the symbolism of the scarf has blown into these days. It is actually considered the poster girl for Islam by those who wear it. Whenever the electronic media is talking about Muslims or Islam, an image of ladies in attractive scarves pops up in the background. I would submit this is a very misleading depiction of “hijaab” as recommended in our Shari’ah.

Pick up a textbook on “Fiqh”, the Islamic Jurisprudence anywhere in the world or read and consult any traditional Muslim Scholar of Sunni Islam you will find that the minimum requirement for Shari’ah Hijaab in all the four schools of thought is what the Somali Muslim Sisters wear in Minnesota: a long, loose and plain abaya from shoulders to the feet and a cloth (no fancy headscarf) to cover the head. This is the minimum. Three schools consider a face veil as mandatory. Hanafia regard a veil as optional but strongly recommend it. It is debatable if the female voice should be heard by men. The final and fundamental step in Hijaab is segregation of the genders in all out door activities. This is Classical Sunni Islam on Hijaab as enunciated by the four great Imams and organized and compiled by their students. I do not conform to this view, however. I prefer the Islamic scholarship which maintains that the Quran and Sunnah has not prescribed any dress code for Muslim women and men. Instead it has laid down very clear directions for modesty, decency and shyness (yes, shyness, a cool concept completely rooted out by the liberal Western societies) in the inter action between men and women.

This trend of labelling just the headscarf —colorful, attractive, designer — as hijaab without any other requirements in the dress is a development in the 1970s. It is mainly a geo-political phenomenon; a reaction to Western imperialism. The extreme agony of the Muslim Ummah at the humiliating defeat of three Arab states by Israel within six days gave this trend a great boost. An effort to display and exhibit our Islamic identity in some way became very urgent. The headscarf serves this purpose even though it draws a resemblance to Christian nuns. To label this type of scarf as an Islamic hijaab has no basis in our Shari’ah. The practice of putting a scarf on the head with a short fitting shirt and skinny jeans is a simultaneous mockery of Shari’ah and liberal values. I have nothing against a headscarf. Go ahead and have it if you like it. But this will be a matter of personal taste; Shari’ah does not call for it.

Your comment “One study found that 80 percent of news coverage about Islam and Muslims is negative” is very pertinent. There is another side of the coin. A Pew poll some time back had shown that 65% to 85% of population in most Muslim majority countries have a negative view of America.

The adverse effect on you and so many other Muslims after 9/11 must have caused a lot of sorrow, pain and agony. Without in anyway underestimating its effect, I would like to add that this was a cataclysmic incident for America. A great degree of over reaction by a section of Americans is therefore very natural and expected. We must be generous to appreciate this fact and try to accommodate it.

This would have died down in due course. It did not and the anti-Muslim sentiments continue. This again is a reaction to the continuing deaths and destruction in Europe, Africa and America committed by mis-guided Muslims under their perception of fighting in the cause of Islam. It hurts all of us. How do we respond to these sentiments against us. You have given some valuable suggestions. I would dare a few, realizing that they are not popular:

First, I would start with stressing a very confident and clear statement by American Muslims that America still is one of the best if not the best country for Muslims to live with its freedoms of religion and speech and its strong Rule of Law. We are very happy to be here.This will go a long way to reassure our fellow citizens.

Second, we must realise and confess that the reaction of our non-Muslim fellow citizens is much milder in face of grave provocations like mass shootings of fellow workers as compared to the well known strong and physical reaction of Muslims in face of mild provocations like cartoons.

Third, I have evidence to think that many very good, sincere and practicing Muslims have some sympathy/support/justification for the Taliban, Al Qaeda and ISIS. Many of them just do not see any evidence to implicate them in any of the atrocities in US and Europe. This certainly complicates the situation.

ISIS is extremely audacious, thorough and persistent in its claim of working for the cause and glory of Islam. It is fiercely ideological and has a global reach. It has declared itself as a Caliphate, its leader has the name of a person who is next to our Holy Prophet, Caliph Abu Bakr Siddique, its flag has our Shahada on it and it embarks on its vicious bloody attacks using our holy slogan of Allah-o-Akbar. In its cruelty and barbarism it does qualify to what the Holy Quran says “asfala safeleen” — the lowest of the lowest. Therefore, I am sorry I cannot applaud when you say “ISIS has as much to do with Islam as the Ku Klux Klan has to do with Christianity.” First, it is not wise or scholarly to refer to another evil while discussing an evil. Second, the first and the main Ku Klux Klan flourished in the Southern United States more than a century ago in the late 1860s, then died out by the early 1870s. It worked for, not Christianity but white supremacy, white nationalism, and anti-immigration. It was the second group founded in1915 and flourishing nationwide in the early and mid-1920s that had a religious bias and opposed Catholics and Jews. The present KKK is week and mostly irrelevant.

I can sympathize with my fellow non-Muslim citizens when they find it hard to believe us when we just say “they are not one of us”. We have to try harder to convince them; as hard as ISIS tries to convince them that they are Islamic. The major step, I think is a honest, sincere and whole hearted and emphatic denunciation of the Talibaan, Al Qaeda and ISIS without any ifs and buts. Your advice “ Now, as a Muslim, as a mother, as a human being, I think we need to do everything we can to stop a group like ISIS. But we would be giving in to their narrative if we cast them as representatives of a faith of 1.6 billion people” is really fitting and pertinent and must be taken seriously by we Muslims. I am really sorry to say this but I have good reasons to believe it is not so. A very large section of Muslims do not think that Al Qaeda or ISIS has anything to do with the atrocities, death and destruction in New York, Boston, California, Paris, UK and Spain. Most Muslims are able to rationalize/ignore the most horrific crime — a major gunahe kabeera — of parading a young Jordanian Muslim pilot in a locked cage, sprinkling petroleum on him, light it to burn him to death screaming and shouting under video surveillance to be circulated on the internet!!! It beats me how a Muslim can have even a semblance of sympathy for such a hideous organization, more so if they do it under the banner of our Shahada and with our slogan Allah-o-Akbar. By consensus, no Muslim can stoop so low. But many good sincere Muslims do exactly that with a clear conscience. Why and how? They just deny the whole story completely. Consequently, our reaction to these obvious crimes does not go beyond some verbal denunciation from responsible organizations like ISNA. Almost the whole city was out in the streets in Paris after the “jihadi” carnage there. For San Bernardino, reaction of Muslims was opposite. The very next day I received an email suggesting no connection with any Muslim organization. Even today many Muslims state that the “couple” had nothing to do with it. They insist on some conspiracy somewhere. These Muslims may be right and have a right to say so. However they are not being prudent or pragmatic when they do not expect a negative reaction to this from the mainstream who are fully convinced based on facts that “jihadi” organizations are responsible for these atrocities. Deny if we wish; it is our right; but we must be ready for a reaction: equal and opposite; it is their right.

You have said “……somebody else's actions had turned me from a citizen to a suspect…….”. Is this a correct assessment? All of us have a very intense love for the Muslim “Ummah”. Anything distantly Muslim immediately becomes Islamic and therefore dear to us. I used to hate boxing; I did not even regard it as a sport. Enters Mohammed Ali and I developed a liking for the sport. This is the usual style and we all are proud of it. Notwithstanding the facts on the ground, we firmly desire and strongly believe that the whole Muslim world is a family of brothers and sisters. We consider the Muslim world as a “single body; pain in one part, hurts the whole body,” Therefore this “somebody”, you have referred to are in fact your brothers and sisters in Islam. It is not wise nor acceptable to just disown them summarily in the face of mayhem committed by them. We have to try harder, much harder.

You have stated “ Today we hear people actually saying things like, "There's a problem in this country, and it's called Muslims. When are we going to get rid of them?" So, some people want to ban Muslims and close down mosques. They talk about my community kind of like we're a tumor in the body of America. And the only question is, are we malignant or benign? You know, a malignant tumor you extract altogether, and a benign tumor you just keep under surveillance.” VERY TRUE and causing lot of sorrow and pain to many of our brothers and sisters. I cannot and will not belittle those sentiments, sitting comfortably in my arm chair in my office. But this must be kept in proper proportions; there is the other side of the coin. Donald Trump made a wild and vulgar statement that all Muslims should be kept out of our country. The whole political and elite leadership of our country, across the political divide denounced and condemned this statement. This cannot happen anywhere else in the world. Let us clearly remember this when, in times of frustration we tend to descend in the “victim” mode. Your beautiful experience in your first visit to a mosque after 9/11 “The place was completely full. And then the imam made an announcement, thanking and welcoming our guests, because half the congregation were Christians, Jews, Buddhists, atheists, people of faith and no faith, who had come not to attack us, but to stand in solidarity with us” is critical and seminal. This should be very reassuring and heartening to all of us in these days of anti-Muslim sentiments.

The assault by the "devils from among jinn" v/s "devils from among men" as stated in Surah An-Naas of the Holy Quran. A prescription for Muslims.

"Devils from among Jinn" v/s "Devils from among Men"

Stated in Surah An-Naas of the Holy Quran

A prescription for Muslims

ABSTRACT

Surah An-Nas, one of the two“identical twins” surahs of the Quran aka the “Mu-aw-wi-dhatayn”is under discussion. The Creator is addressed by three of HIS attributes which give HIM the power to protect his creatures. These are discussed. The “natural rhyme, rhythm and melodic sequence” of the ayah is highlighted.The literal meaning and the message behind “Min shar-ril-waswas-il-khannas” is elaborated. The ayah states that this “waswas” emerges from “Min-al-jinnati wan-nas”. The article tries to analyse and explain its meaning. A few ayahs and ahaadith are quoted to support and elaborate the messages of this surah. A very important caveat is included. Do not forget the “devil from among mankind” for the “satan of the self” beguiles man. Shaikh 'Izzuddin Ibn ‘Abdus-Salam states “the whisperer from mankind” refers to the whispering of one's own nafs (base faculties of the man himself). Ibn Kathir, in the preface of his Classical Commentary on the Quran has quoted three pairs of consecutive verses — one following the other — from the Holy Text to show the contrast in the type of Divine response to the two different forms of attack -satan and mankind - in a beautiful and effective style. This is portrayed in some detail.

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- February 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee Two Pages

The Main Story: Recommended Three + Pages

Footnotes: For the Perfectionist Two Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

CONTINUED FROM PREVIOUS

THE AYAH

قُل أَعوذُ بِرَبِّ الفَلَقِ مِن شَرِّ ما خَلَقَ وَمِن شَرِّ غاسِقٍ إِذا وَقَبَ وَمِن شَرِّ النَّفّاثاتِ فِي العُقَدِوَمِن شَرِّ حاسِدٍ إِذا حَسَدَ

"I seek refuge with the Sustainer of the rising dawn, from the evil of aught that He has created, and from the evil of the black darkness whenever it descends, and from the evil of all human beings bent on occult endeavours, and from the evil of the envious when he envies.” (Dr. Mohammed Asad)

قُل أَعوذُ بِرَبِّ النّاسِ مَلِكِ النّاسِ إِلٰهِ النّاسِ مِن شَرِّ الوَسواسِ الخَنّاسِ الَّذي يُوَسوِسُ في صُدورِ النّاسِ مِنَ الجِنَّةِ وَالنّاسِ

"I seek refuge with the Sustainer of men, the Sovereign of men, the God of men, who whispers in the hearts of men from all [temptation to evil by] invisible forces as well as men” (Dr. Mohammed Asad)

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

As pointed by our scholars, the ayah begins with highlighting three different levels or shades of relations that we humans can have with our Creator. This depends on three different attributes of Allah Ta'aala Subhaanahoo. All these three qualities share the power and function to protect and give refuge.

First, we are called upon to take refuge from “bi-rab-bin-nas” which has been mainly translated as the

“Lord (or Master) of mankind” but also as “Sustainer of men” and “Lord and Cherisher of Men”. ………

Second, we ask for the protection of “Malik-in-nas” i.e. the Sovereign, the King or the Ruler of

Mankind. HE has the complete and final authority over man and the universe. HE is the Law Giver.

Lastly we are asked to look towards our “Ilah-in-nas”, the “True God of Mankind”. (An interesting special note from Maulana Maudoodi: …..). To HIM we have to return when HE will be the Judge of our performance on the earth. HE is the only one worthy of worship.

One should feel confident that a Deity with these three attributes has all the power to protect us definitely and completely. Moreover it is obvious there is no one beside Him with Whom we may seek refuge.

What are we asking Allah’s protection from? “Min shar-ril-waswas-il-khannas” is the answer in this ayah. It means from the evil of the whisperer (or prompter) who is a “khannas”………………

To start with, let us study the literal meanings. The word “shar" stands for “evil” or “harm” or “even that which causes harm, anguish or distress”……… Hence the term “Waswas” in waswas-il-khannas used in this ayah indicates a person who whispers (i.e. uses breath instead of voice, so that it is hardly audible) evil suggestions into someone’s heart again and again in such a way or ways that the one who is being inspired may not feel that the whisperer is whispering an evil suggestion into his heart….. The qualifying word “khannas” derived from “khunus” has been variously translated as slinking, sneaking, retreating and elusive who returns again and again. It means “to hide after appearing and to retreat after coming into view” and continues to do so frequently till it succeeds in his evil design or is convinced of his failure to achieve his target.

Where does this “whisperer of evil” comes from. What is its source? “Min-al-jinnati wan-nas” —i.e. from among the jinn (invisible forces or spirits of evil) and mankind — replies this ayah. In other words, whispering of evil is done by devils from among jinn as well as by devils from among men. Generally but mistakenly only the whisperings and insinuations of Satan are regarded as the root cause of all sins; devils from among men are conveniently forgotten. This dual source of evil — satan and man — are frequently reminded in the Quran and Sunnah.

We are called upon in this surah to trust the Almighty and put ourselves in God’s protection to save ourselves from this evil in our spiritual and mundane lives.

Elsewhere in the Quran we read:³

“Likewise did We make for every Messenger an enemy, evil ones among men and jinns (invisible beings/hidden forces), inspiring each other with flowery discourses by way of deception…….”

Our Holy Prophet also has endorsed this proposition…………

A very important caveat.Yes, the popular and well acknowledged basis of this “evil” is the Satan with many of his tricks and his wicked companions. But do not forget the “devil from among mankind” referred to earlier. Not uncommonly, evil expresses itself from within one self in different and insidious ways and overcomes the will and aim of man; in other the words, the “satan of the self” beguiles him. It may be a person’s own evil inclinations within him which he fails to control for want of trying. His own wrong theories, his own unlawful motives and desires may mislead him. In the present setting many of our biases and prejudices against some nations and peoples may lead us to unjust and dangerous thoughts and actions. This is what is meant by whispering from “devils from among men” as stated earlier. Shaikh 'Izzuddin Ibn ‘Abdus-Salam states “the whisperer from mankind” refers to the whispering of one's own nafs (base faculties of the man himself).(The monograph Al-Fawa'id fi Mushkilat-il-Qur’an)

This fact has been expressed in the Qur'an, thus:⁴………………………

A supplication from the Messenger of Allah reads:

"O Allah! I seek asylum in You from the evil of myself, from the evil of the Satan and from the evil of idolatry.”

The Messenger of Allah is also reported to have said:…………….

It should be mentioned that in our Shariah, involuntary thoughts that pass away in due course are not regarded as evil; hence these are not harmful nor sinful.

The word “an-nas” has been repeated five times in this very short surah. Mufti Mohammed Shafi reads an interesting meaning in this⁵

Finally an important take home lesson from the study of the “Mu-aw-wi-dhatayn”. Humans basically are attacked from two very distinct directions. First, from within i.e. other humans. Second, from without i.e. the Satan. Allah Ta'aala Subhaanahoo has prescribed entirely different remedies for these two types of aggression. Ibn Kathir, in the preface of his Classical Commentary on the Quran has quoted three pairs of consecutive verses — one following the other — from the Holy Text to show the contrast in the type of Divine response to these two different forms of attack. I find the style beautiful and effective conveying very crucial and vital Divine injunctions to guide and control our actions in this world. See how you feel about it:…………………….

The contrast in the two situations is very clearly demonstrated. When faced with humans we have to respond with kindness, courtesy and magnanimity; mercy and pardon. (Frontal enemies in combat are addressed elsewhere.) Our only option to face the satanic attack is “celestial weapon of dhikrullah (Allah’s Remembrance) and ta'awwudh (seeking refuge with Allah). Combat nor compassion is a feasible option against the devils of Satan. However, cheer up because Allah Ta'aala Subhaanahoo has assured us that Satan’s assault is frail and puny ¹²

“…………feeble indeed is the cunning of Satan”.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of theviews different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

Last time we discussed Surah Al-Falaq, one of the two“identical twins” surahs of the Quran aka the “Mu-aw-wi-dhatayn”. Surah An-Nas which we will discuss now is an extension and in a way complimentary to the previously discussed one. Surah Al-Falaq directs how to seek the Divine protection against worldly calamities. Surah An-Nas which we will discuss now tells the way to seek Divine protection against the calamities of the Hereafter. These were revealed on the same occasion and at the same event. According to some rivayaat, originally these were recorded as a single ayah; later on these were separated into two. Place of revelation? Most of the commentators assign these two surahs to the early part of the Makkah period. “All the surahs in the last two parts (paras) of the Quran starting from Surah Mulk are makki (Meccan) excepting these two which are Madni" (Medina) declares Dr. Israr Ahmed in his eloquent Tafsir-e-Quran sessions. Some authorities like Razi and Ibn Kathir place them at Medina. Baghawi, Zamakhshari, Baydawi leave the question open. Dr. Mohammed Asad concludes “On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin”.

First, we are called upon to take refuge from “bi-rab-bin-nas” which has been mainly translated as the

“Lord (or Master) of mankind” but also as “Sustainer of men” and “Lord and Cherisher of Men”. The name “rab" stands for “one who nurtures” and as the Supreme Nurturer, HE takes care of everything under all circumstances.It is HE who has arranged for our total development and growth. HE has also in place a grand design for our protection.

Second, we ask for the protection of “Malik-in-nas” i.e. the Sovereign, the King or the Ruler of

Mankind. HE has the complete and final authority over man and the universe. HE is the Law Giver.

Lastly we are asked to look towards our “Ilah-in-nas”, the “True God of Mankind”. (An interesting special note from Maulana Maudoodi: Here, one should clearly understand that the word “ilah" has been used in two meanings in the Qur'an: first for the thing or person who is practically being worshipped although it or he is not entitled to worship; second, for Him Who is entitled to worship, Who is in fact the Deity whether the people worship Him or not. Wherever this word is used for Allah; it has been used in the second meaning). To HIM we have to return when HE will be the Judge of our performance on the earth. HE is the only one worthy of worship.

In the normal literary style, a word is never repeated three times one after another; it would be regarded as clumsy. Here the word “naas” is reiterated three times sequentially. It is a testimony to the eloquence and oratory of the Quran that it has created a “natural rhyme, rhythm and melodic sequence” by adopting this style, best suited for supplication and praise. Arabs of those days had a great penchant for poetry, lyric and harmony. Competition and recitals of poems were very popular where experiences, ideas and emotions were expressed in an imaginative way by use of language chosen for its sound and suggestive power and by the use of literary techniques such as meter, metaphor, and rhyme. Hence this superb literary style of Quran coming from an Ummi was a miracle for the non-believers. They were openly challenged to produce a competitive verse; they failed to do so. It was this powerful and awesome elegance of the Quran that forced Umer Khattab to lower his drawn out sword and instead offer his Bayya’ to the Holy Prophet and thus became Sayyidna Umer Khattab.

What are we asking Allah’s protection from? “Min shar-ril-waswas-il-khannas” is the answer in this ayah. It means from the evil of the whisperer (or prompter) who is a “khannas”. There are ayahs after ayahs in the Holy Text where the meaning and message is clear, direct and obvious. And there are many others where one needs help and guidance from the scholars with deeper dive in the ocean of literature to learn about the background, implication and essence. This is what I have done to understand and explain this particular ayah.

To start with, let us study the literal meanings. The word “shar" stands for “evil” or “harm” or “even that which causes harm, anguish or distress”. Most of us are familiar with the word waswasa, evil thoughts arising in the heart over and over again. Lexically the word waswasa in itself suggests repetition just as zalzalah connotes repetitive movements. The tempter of these waswasa or evil suggestions is a waswas. Hence the term “Waswas” in waswas-il-khannas used in this ayah indicates a person who whispers (i.e. uses breath instead of voice, so that it is hardly audible) evil suggestions into someone’s heart again and again in such a way or ways that the one who is being inspired may not feel that the whisperer is whispering an evil suggestion into his heart. It is an evil suggestion which will form into an evil intention ultimately leading to an evil act. This repetition ensures that the victim stands seduced and tempted. Since man is not tempted by just one attempt an effort has to be made over and over again to seduce him. It primarily (but not totally, see below) refers to Satan as he is the “embodiment of whisper”.The qualifying word “khannas” derived from “khunus” has been variously translated as slinking, sneaking, retreating and elusive who returns again and again. It means “to hide after appearing and to retreat after coming into view” and continues to do so frequently till it succeeds in his evil design or is convinced of his failure to achieve his target.

We are called upon in this surah to trust the Almighty and put ourselves in God’s protection to save ourselves from this evil in our spiritual and mundane lives.

Elsewhere in the Quran we read:³

“Likewise did We make for every Messenger an enemy, evil ones among men and jinns (invisible beings/hidden forces), inspiring each other with flowery discourses by way of deception…….”

Our Holy Prophet also has endorsed this proposition. lmam Ahmad, Nasa'i, and Ibn Hibban have reported 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 men also? O Messenger of Allah! He replied: Yes.” At another occasion the Messenger of Allah is reported to have said:

"Allah has built two houses in the heart of man, in one of which an angel resides and in the other the Satan. The angel urges him to do good works and the Satan induces him to do evil works. When man remembers Allah, the Satan withdraws. And when he stops remembering Allah, the Satan perches on the heart of man and pecks with his beak to whisper into it to do evil things." (Mazhari)

This fact has been expressed in the Qur'an, thus:⁴

“Now verily, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein”

On a similar tone, the Holy Prophet (upon whom be peace) in his well-known Sermon said:

"We seek Allah's refuge from the evils of our self."

A supplication from the Messenger of Allah reads:

"O Allah! I seek asylum in You from the evil of myself, from the evil of the Satan and from the evil of idolatry.”

The Messenger of Allah is also reported to have said:

"There is not a single one of you, but his companion [a devil] has been assigned to him."The Companions enquired: ‘Is such a devil companion joined to you also,0 Messenger of Allah,?' He replied: Yes. However, Allah has helped me against him and he has become submissive to me. As a result, he only commands me to do good.”

The story of Sayyidah Safia is also interesting: Once while the Messenger of Allah was performing I'tikaf in the mosque, one of his wives Sayyidah Safiyyah paid him a visit. When she decided to leave, he gave her company to the boundaries of the mosque. On the way, two men of the Ansar saw them together. The Holy Prophet said: "Wait! This is Safiyyah bint Huyay [my wife]!" The two Companions exclaimed: "Pure is Allah, 0 Messenger of Allah, [how can we have ill thoughts about you?]" The Messenger of Allah replied: "Indeed, the devil runs through man's veins like the blood circulates. I feared that he might

whisper evil thoughts in your minds. (That is why I had to call you and clarify that the lady with me was no other than my own wife.)”(Anas in the two Sahihs)

It should be mentioned that in our Shariah, involuntary thoughts that pass away in due course are not regarded as evil; hence these are not harmful nor sinful.

The word “an-nas” has been repeated five times in this very short surah. Mufti Mohammed Shafi reads an interesting meaning in this⁵

The First pair:

1) Against the Humans:⁶

“Hold to forgiveness; command what is right; But turn away from the ignorant.”

2)Following ayah, against the Satan:⁷

“And if it should happen that a prompting from Satan stirs thee up (to blind anger) seek refuge with God: behold, He is all-hearing, all-knowing.”

The Second pair:

1) Against the Humans:⁸

“Repel evil with that which is best”

2) Following ayah, against the Satan:⁹

“And say “O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones. and I seek refuge with Thee, O my Sustainer, lest they come near unto me!”

The Third pair:

1) Against the Humans:¹⁰

“Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate. And no one will be granted such goodness except those who exercise patience and self restraint,- none but persons of the greatest good fortune

2) Following ayah, against the Satan:¹¹

“And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in God. He is the One Who hears and knows all things.”

“…………feeble indeed is the cunning of Satan”.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

ALLAH HAFIZDr.

Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 6/112 (part of ayah)

وَكَذٰلِكَ جَعَلنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطينَ الإِنسِ وَالجِنِّ يوحي بَعضُهُم إِلىٰ بَعضٍ زُخرُفَ القَولِ غُرورًا

(4) Surah 50/16

وَلَقَد خَلَقنَا الإِنسانَ وَنَعلَمُ ما تُوَسوِسُ بِهِ نَفسُهُ ۖ وَنَحنُ أَقرَبُ إِلَيهِ مِن حَبلِ الوَريدِ

(5) Some scholars have explained the repetition of the word

'naas' differently. They say that the word naas occurs five times in this

Surah. In its first occurrence, it refers to the children. The word rabb that

refers to nurturer-ship of Allah is a hint to this, because children need

nurturing the most. Its second occurrence refers to youth, and the hint in

the context is the word malik which refers to kingship of Allah. It bears

political connotation and is appropriate to the youth. Its third occurrence

refers to old age. Old people cut themselves off from the world and look up

to Allah alone as the real support of life, and render Him alone true and

unconditional obedience and to make Him alone the real object of his love

and adoration. The context for this is ilah [God] which points to the

Divine worship. Its fourth occurrence refers to the righteous servants of

Allah. The contextual hint for this is the word waswasah [evil

whisperings] because the devil is the enemy of the righteous servants of

Allah. His work is to cast evil prompting into the hearts of such people. Its

fifth occurrence refers to mischief-makers because protection is sought

from their mischief.

(6) Surah 7/199

خُذِ العَفوَ وَأمُر بِالعُرفِ وَأَعرِض عَنِ الجاهِلينَ

(7)Surah 7/200

وَإِمّا يَنزَغَنَّكَ مِنَ الشَّيطانِ نَزغٌ فَاستَعِذ بِاللَّهِ ۚ إِنَّهُ سَميعٌ عَليمٌ

(8) Surah 23/96

ادفَع بِالَّتي هِيَ أَحسَنُ السَّيِّئَةَ ۚ

(9) Surah 23/97-98

وَقُل رَبِّ أَعوذُ بِكَ مِن هَمَزاتِ الشَّياطينِ وَأَعوذُ بِكَ رَبِّ أَن يَحضُرونِ

(10) Surah 41/34-35

وَلا تَستَوِي الحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادفَع بِالَّتي هِيَ أَحسَنُ فَإِذَا الَّذي بَينَكَ وَبَينَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَميمٌ

وَما يُلَقّاها إِلَّا الَّذينَ صَبَروا وَما يُلَقّاها إِلّا ذو حَظٍّ عَظيمٍ

(11)Surah 41/36

وَإِمّا يَنزَغَنَّكَ مِنَ الشَّيطانِ نَزغٌ فَاستَعِذ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّميعُ العَليمُ

(12) Surah 4/76

إِنَّ كَيدَ الشَّيطانِ كانَ ضَعيفًا

Search This Blog

Response with Respect to Dalia Mogahed; What is Hijaab; Why the anti-Muslim Sentiments

The assault by the "devils from among jinn" v/s "devils from among men" as stated in Surah An-Naas of the Holy Quran. A prescription for Muslims.