Surah An Nas
As I continue to research different Surahs in the Qu’ran, in no particular order in my solitude, it has allowed me to appreciate and understand a deeper and profound way to connect with the Qu’ran.
Surah An Nas is the hundred and fourteenth and final chapter of the Qu’ran. The word ‘Nas’ meaning in English is “The Mankind” or “The Men”. It’s historical context dates back to the time when Prophet Muhammad (SAW) was spreading Islam in Makkah. This surah holds immense significance as it acknowledges one of humanity’s most fundamental struggles, seeking protection from evil influences. It is the last in the order of Surahs however it is not the last in terms of revelation, the last in terms of revelations of Surahs is Surah Al-Nasr. You can listen to Surah An Nas it by clicking here.
Nietzsche’s declaration that "the worst enemy you can meet will always be yourself” is prevalent in the ayah. Most cultures rely heavily perceive that it’s just about shielding ourselves from “the devil.” However, if we are truly merciless with ourselves, and destroy the enemies within us, our outer enemies are destroyed as well. This is why reciting the prayers has a great virtue, as we essentially curse ourselves and gradually remove the evil within us. In Haitian Vodun and Palo Mayombe when guests greet each other at their houses, it is a usual tradition that insults and even curses are thrown at the people of the other houses, because it is expected that if you have any worth whatsoever (and are in contact with God) that the curses will not harm you. This powerful Surah is actually a profound psychological roadmap to understanding and defeating the enemy within the obsessive thoughts, toxic doubts, and the corrosive whispers that attack our peace of mind. During obligatory prayers, I have tried to recite this Surah after Surah Al-Fatiha in both the first two rak'ahs of each prayer, this is the shortest and beautiful Surah to read especially to alleviate anxieties and worries about life. Fun fact, whenever the Prophet (SAW) went to bed, he used to blow on his hands while reciting the Mu’awwidhatayn ( i.e. Suratal-Falaq 113 and Surat-an-Nas 114) and then pass his hands over his body. (Sahih al-Bukhari 6319).
Surah An-Nas was revealed to Prophet Muhammad (SAW) as a divine remedy and protection against black magic (witchcraft) performed against him by Labid ibn al-A'sam, as well as to guard against the evil whispers of Shaytan (Satan) and malicious influences from jinn and mankind. Why do you think it’s so much easier to not sin in Ramadan, because Shaytan is locked away. Who was Labid ibn al-A'sam anyway? He was a man from the tribe of Banu Zurayq, which was a Jewish tribe which lived in northern Arabia. Some scholars believe that he was Jewish others say Christian. It is said that he performed magic against the Prophet Mohammad (SAW). However, this attack had very little impact upon the blessed Prophet because Angel Jibril (Gabriel) brought the revelations of Surah An-Nas (and Surah Al-Falaq) to the Prophet (PBUH) as a divine remedy. The point of the Surah to serve as a daily, protective shield for a believer’s heart.
It must be understood that any curse done to another is also done to oneself. For example, if one is prayed to for protection against one’s enemy, in reality the same force which harms the enemy is covering the person who prayed to him as well. The key point is understanding that what is done to another is done to oneself.
The first ayah of Surah An-Nas is: "Say, 'I seek refuge in the Lord of mankind,'"
Both a‘udhu (or A'udhu) and aoozu (or Aoozu) are phonetic transliterations of the same Arabic word, which means "I seek refuge". The verb a‘udhu comes from the root ‘a-w-dh (ذ و ع(, meaning to seek protection, sanctuary, or refuge from harm. Isti‘adha (seeking refuge) implies recognising a threat and the need for a powerful protector. Rabb, is a multifaceted term encompassing meanings of nourishment and authority. The One who sustains and nurtures every aspect of human existence.
2. The second ayah is "Malikin-naas" which translates to "The Sovereign/King of mankind". This verse emphasises God's absolute authority and control.
Malik denotes absolute ownership and authority. It is derived from the root m-l-k ( م ك ل(, which signifies possession and control. This ayah establishes that God's sovereignty is unmatched—no earthly king, leader, or system possesses true authority independent of Him.
3. The third ayah is (Ilaahin-naas), which translates to "The God of mankind". This ayah emphasises that God is the only true deity and God worthy of worship and reliance.
Ilah ٰ (stems from a-l-h (ه ل أ(, which carries meanings of devotion, worship, and being the object of ultimate reverence. While Rabb and Malik focus on sustenance and governance, Ilah points to God as the sole deity deserving of worship. The sequence of these divine attributes (Rabb - Malik - Ilah) presents a logical progression: First, God as the nurturer, then as a sovereign, and finally as the one truly worthy of devotion.
4. The fourth ayat of Surah An-Nas is "Min sharril waswaasil khannaas" which translates to "From the evil of the sneaking whisperer". This verse refers to seeking refuge.
Shar means evil, harm, or that which corrupts. Here, it refers specifically to the danger َwaswas by posed, a term derived from w-s-w-s (س و س و(, indicating persistent, insidious whispering. Waswas is interpreted as the silent yet impactful suggestions that lead a person toward doubt, fear, or sin. The word waswas suggests repetitive and persuasive influences that erodes truth and clarity ultimately, becoming an enemy that attacks indirectly and openly, infiltrating the mind and heart, altering perceptions and decisions without one realising it. In modern terms, this has been described as “obsessive compulsive disorder” or “intrusive thoughts”. Shaytan does not have any authority over us. He cannot force us to make a decision, he cannot impose his decisions upon us. However, the Qu’ran itself points out how and what Shaytan does to deceive and fool us into making the decisions he wants us to make. For example, our phones can be a tool used by Shaytan to mislead people, cause addiction via social media and distract them from their purpose. This indirect way can poison our minds as well as direct ways via our peers who can vocalise negative comments, insults etc causing doubt.
Khannas (ناسَّخَ( , from the root kh-n-s (س ن خ(, means "to retreat, withdraw, or shrink back." Suggesting that the evil force operates in secrecy and strikes when unnoticed but retreating when countered with divine remembrance and positive thinking or attitude.
The term khannas (one who withdraws) suggests that these deceptive forces operate in cycles pressuring the human psyche and only retreats temporarily and return when vigilance weakens. The proverb "The devil makes work for idle hands" may come into mind here. This aligns with the way misinformation and manipulative function in society by dominating the discourse, retreating when exposed to then resurface in a different form.
5.The fifth ayat: “Alladzi yuwaswisu fi sudurin-naas" (الَّذِي يُوَسۡوِسُ فِي صُدُورِ ٱلنَّاسِ), means "Who whispers [evil] into the hearts/breasts of mankind”.
Sudur plural of sadr (chest), illustrates the emotional centre of an individual becoming interrupted by the negative forces. The whispering here is not necessarily auditory but refers to psychological influences meaning having doubts, temptations and fears that shape human thoughts and behaviours.
6. "Mina al-jinnati wan-nas," translates to "From among the jinn and mankind”.
Jinnah ( refers to beings hidden from human perception, however, its root j-n-n (ن ن ج (also means "concealed". This ayah broadens the source of negative influences, acknowledging that harmful suggestions can stem from both unseen forces and human interactions. This also suggests that negative influences are not only internal but also external. This verse serves as a reminder to be mindful of one’s social environment and the sources of one's thoughts.
Psychological and sociological perspective:
Surah An-Nas addresses the internal and external struggles that influence human behaviour: The concept of waswas aligns closely with modern understandings of cognitive distortions and intrusive thoughts, e like those blinking pop-up ads on websites that wont let you proceed further until you give it some kind of attention. These thoughts whether self-doubt, fear, or immoral inclinations can be persistent and damaging if not countered by conscious awareness and discipline. The verse emphasises the need for divine connection as a safeguard against these mental struggles.
Social and Environmental Influences The inclusion of min al-jinnati wa an-nas suggests that negative influences are not only internal but also external. This verse serves as a reminder to be mindful of one’s social environment and the sources of one's thoughts. Being mindful of what I have been listening to and consuming during this Ramadan has been beneficial for me so far.
The Fight Against Manipulation and Control: The reference to Malik an-Nas highlights the need for liberation from false authorities whether oppressive rulers, societal constructs, or internal fears. Seeking divine refuge signifies a conscious effort to detach from harmful influences and align oneself with truth and righteousness.
Similarities of an-Naas and al Fatiha:
In Surah Al Fatiha we ask Allah for isti'aanah (help/guidance), we are asking Allah to help us in guidance. In this Surah we ask Allah for isti'aadhah (protection).
In this Surah we are asking Allah to protect us from the one who is trying to prevent us from Allah's guidance
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)
The Qu’ran mentions His Mercy in Surah al Fatiha only and not in this Surah. Moreover, this Surah begins with asking for Help whereas Surah al Fatiha ends with asking Allah for help.
In this Surah A'oodhu is used as singular - I humbly enter into the refuge and we are personally asking Allah for refuge against the shaytan. Wheras in Surah al Fatiha; the wording in al Fatiha is plural i.e.Nasta'een We ask for help etc.) We ask collectively in Fatiha. It is worthy to note in this Surah we are seeking for His guidance as an individual because if for example, hypothetically we receive a secret formula from someone else, we are forever enslaved to them for them enabling us in this regard, which is why the Qu’ran instructs us to to obtain knowledge and not create a dependency on anyone but Him.
In this Surah there are two major negative influences for example from evil whispers from men and from jinns, whereas in Surah Al Fatiha there are two negative influences which are the misguided Jews and Christians during that time.
Remedy
The best way for it to be solved is to ignore it. This distraction can crop up whilst doing wudu or even praying and the solution is actually to ignore, once you realise that the only one who benefits is to Shaytaan and he gains control over your life he will keep playing with you until his end goal. The more you ignore the more you regulate your nervous system being able to see clearly what is real and fantasy. Also if you are on social media, deactivating can help a great deal and bring your focus back to Allah. Actively seeking Gods help is the key as He is the only One who knows your struggles. Test it for yourself. Avoid bragging, keep your private life offline and use phrases like Mashallah (what God has willed) to acknowledge blessings and prevent envy. The last suggestion would may not suit all but it is to keep busy and active majority of the time. So the more we don’t acknowledge, integrate and control our own mind, the stronger the hold it has on us, constantly telling us lies about the world and ourselves according to Jung. Additionally, by connecting and acknowledging your own emotions and thoughts is also key to differentiate what is waswas and what is not; not everything is Shaytan.
Conclusion
The Qu’ran ends not with an abstract theological statement but with a practical, urgent call to attentiveness urging individuals and societies to seek divine refuge from forces that corrupt truth, justice, and spiritual clarity. It teaches us that an individual must protect the very core of his being, namely the heart and not to get swayed by others. It’s profound linguistic depth and spiritual insight it presents a holistic framework for understanding and combating psychological, social, and ideological challenges. Through its invocation it reminds believers of the ultimate source of protection and guidance. If one ponders over the meaning of the Surah, then one sees that it’s also like Surah al Falaq asking for protection, however, in Surah an Nas the protection is from the evil whispers of Shaytaan, the evil whispers of people and the jinn. All these three bring devastation and all sorts of problems to a person, therefore, the recitation of this Surah can help keep these three evils at bay.
In a nutshell, Surah al Falaq and Surah an Naas are the two most renowned and easy to remember Surahs of Quran.
In an era of social media, psychological warfare and systemic corruption, Surah An-Nas is more relevant than ever reminding us that the true battle is not only physical but also intellectual and spiritual. The only safeguard against deception is unwavering faith in God, critical awareness, and a commitment to truth in all its forms. I am not perfect but by researching each day and sharing my thoughts is therapeutic in itself and hope this can help too…