الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين 

In this talk, I plan, inshallah, to focus on Surat Al-Nas which is the last Surat in the Quran, it is number 114.  Generally, the last chapter in any book is very important.  This last Surat in the Quran is very critical because it identifies the greatest danger that can make the reader forfeits all the benefits, he/she has gained from the Quran.   Although this Surat is quite short and it is memorized by almost, if not all, Muslims, it may not have been given the attention it deserves. Allah ends the Quran with this Surat

قُلۡ أَعُوذُ بِرَبِّ ٱلنَّاسِ (١) مَلِكِ ٱلنَّاسِ (٢) إِلَـٰهِ ٱلنَّاسِ (٣) مِن شَرِّ ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ (٤) ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦)

Before giving the translation, let us first define the key Arabic terms that are used in the Surat:

The term Rab (رب) which is often translated as Lord though some translated it as sustainer and cherisher. But the definition of Rab means the one who changes the condition of people to the opposite.  In the case of Allah, He as Rab changes the undesirable condition of people to the desirable condition.  This means that 1) when people are hungry, Allah as Rab is the one who gives them food, 2) when the people are misguided, Allah as Rab is the one who gives them guidance, 3) when the people are homeless, Allah as Rab is the one who gives them shelter, 4) when the people are afraid, Allah as Rab is the one who grants them security, 5) when the people are sick, Allah as Rab is the one who gives them health, 6) when the people are violent, Allah as the Rab is the one who forces them to be subdued,  and so on.  Therefore, it is difficult to pick one word to use as translation for Rab, may be the translation as cherisher and sustainer is better than the term Lord.

In this regard a father is Rab for his family because he is the one responsible for providing food, shelter and security to his family and he is the one responsible for disciplining his kids when they don’t behave.  But there are limitations for any person who is serving in the role of Rab due to limitations of resources, authorities, and knowledge to ensure that what he is providing is the optimum and that he can enforce the implementation of what he wants to change.  But for Allah, He is not only Rab but He is also King (مَلِكِ) but unlike the kings among men, Allah as king has four integrated elements that are unique to Him: 1) He is the owner of everything that exist, 2) He has full control and authority over everything that exist. 3) He has no need for anything that exists, and 4) Everything that exist is in need of Him.

With these attributes of Allah as Rab and as King, He will be the only One who deserves to be worshipped and thus He is the only Ilah.  So, the term “Ilah” (إِلَـٰهِ) means the One who is worthy of being worshipped. In this case, the translation of Ilah as God seems reasonable through it is still limited.

When we invoke the names of Allah as Rab and as King, we are invoking His actions towards us but when we invoke Allah’s name as Ilah we are invoking our actions towards Him.

The term “Wis’Was” (وسواس) means the one creating whispers, not one time but repeated times.  When the Arabic verb includes two similar sections, it means repetition of the action. In this case the verb is Was’was (وسوس) and it has the letters Waw and Seen repeated meaning the process of whispering is repeated.  Similarly, the verb Zal’zal (زلزل) in which the letters Z and lam are repeated means repeated vibration and derived from it the term Zilzal (زلزال) which is earthquake.  Als, the term Tam’tam (تمتم) in which the letters “Ta” and “Meem” are repeated; meaning repeated uttering that cannot be understood which is mumbling. 

The term Al-Khanas (ٱلۡخَنَّاسِ) means the one who engages in a process and when discovered he shrinks and retreats.  Since this terrn is associated with term “Wis’Was” (ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ), this means that when the one who causes the repeated whispers is discovered, he will shrink and retreat and to get ready to come again and again to deliver the whisper.

The last term is Al-Jinnat (ٱلۡجِنَّةِ) which is often translated as Jinns but it is also translated as “invisible forces”.  The translation invisible forces is more appropriate because the term Jinn refers to anything that is invisible.  Since we don’t see the Jinn, the term refers to them.  Even the term Jannah (جنة) which is translated as Garden or paradise is derived from the same root because it refers to a garden that is full of trees and vegetations in which everything is invisible. The term Magnoon (مجنون) which is translated as mad or insane is derived from the same root because his brain function is invisible.   In this regard, anything that is invisible can be named Jinn.  Based solely on linguistic understanding, even the angels can be called Jinn because they are invisible to us. 

As aside note, the Quran uses two terms that refer to mankind: the term “Inns” (إنس) and the term “Na’as” (ناس) and two terms that refer to Jinn:  the term Jan (جان) and its plural Jinn (جن) and the term “Jinnat” (جنة). 

1. You will note that the term “Inns” (إنس) always comes associated with the term Jan (جان) and its plural Jinn (جن) and,
2. the term “Na’as” (ناس) always comes associated with the term “Jinnat” (جنة).

 Note that the roots for the terms “Inns” (إنس) and the term “Na’as” (ناس) are different.

1. The root for the term “Inns” (إنس) is (أنَسَ يَأنِس), while
2. the root for the term “Na’as” (ناس) is (يَنُوس). 

To understand the key difference, you need to read their use in the Quran.

Based on this discussion, we can translate the Surat as follows:

قُلۡ أَعُوذُ بِرَبِّ ٱلنَّاسِ (١) مَلِكِ ٱلنَّاسِ (٢) إِلَـٰهِ ٱلنَّاسِ (٣) مِن شَرِّ ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ (٤) ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦)

Say: I seek refuge in the cherisher and sustainer (e.g, Lord) of mankind, (1) The King of mankind, (2) The God of mankind, (3) From the evil of the relenting sneaking whisperer, (4) Who whispers in the hearts of mankind, (5) Of the invisible forces (e.g., Jinn) and of mankind. (Al-Nas 114:1-6)

Last week I discussed Surat Al-Falq (the cleavage) which is number 113 and both Suart Al-Falq and Surat Al-Nas are known as the Maoudhatayn (المعوذتين) “the two safeguards”.  But comparing the two Suart you will note the following:

In Surat Al-Falaq, we are asked to invoke only one glorious name of Allah (رَبِّ ٱلۡفَلَق) that we translated as the “Lord of the system of creations” to protect us from four dangers:

مِن شَرِّ مَا خَلَقَ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ وَمِن شَرِّ ٱلنَّفَّـٰثَـٰتِ فِى ٱلۡعُقَدِ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

• From the evil of that which He create, 2) From the evil of something that is in darkness when it spreads, 3) and from the evil of those who blow in the knots, and 4) from the evil of an envier when he envies.

But in this surat, Surat Al-Nas, we are asked to invoke three glorious names of Allah (رَبِّ ٱلنَّاسِ  مَلِكِ ٱلنَّاسِ  إِلَـٰهِ ٱلنَّاسِ)  “1) the Lord of mankind, 2) the king of mankind and 3) the God of mankind” from only one danger which is: (ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ) “the relenting sneaking whisperer”.

The reason for ending the Quran with this Surat may be that Allah knows full well that there are many forces that will discourage and distract us from the guidance that He outlined in all the previous chapters of the Quran.  Some of these forces are obvious and apparent and thus we can resist them on our own.  But there is one force that is not evident because its sources are concealed and secret and thus, we cannot resist unless we are fully aware of its existence and unless we seek Allah’s support to help us overcome it.

This force can penetrate our emotional center which is our heart and confuse our brain with doubts and negative thoughts which if not resisted and rejected will diverge us from the light of the divine guidance to the darkness of the satanic misguidance.  We have no defense of our own against this force because we don’t know its source.  This is why Allah wants us to muster three of His greatest names to help us against it.

Because of this most damaging and unique danger, Allah placed this very critical surah as closing of His personal message to us to make us aware of it and teach us what to say to protect ourselves from it

Allah is asking us to seek His refuge from it by invoking all His key attributes as 1) Lord (رَبِّ), as King (مَلِكِ) and as God (إِلَـٰهِ) from only one thing, the evil of the relenting sneaking whisperer (مِن شَرِّ ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ).  We are asking Allah to protect us from both the entity that is sending us the evil whisper and from the whisper itself.

To make the sources of these whispered messages even more dangerous is that they are relentless, they do not give up, they attack and when you resist, they retreat and gather forces to attack again.  The only way to overcome these covert attacks is to seek the help from the One who knows the sources of these whispers and can stop them, and He is Allah.  Therefore, any time you start getting distracted and having evil thoughts, even during the prayers you need to seek Allah refuge. We also need to often read Surah Al-Nas, it is the only defense for us to overcome the evil whisperers. 

This danger should not be taken lightly because it was this sneaking whisper that made Prophet Adam commits the first sin and as a result, he and his wife Hawa (Eve) were asked to descend to earth. In this case Satan was the one who made the whisper, but it was Prophet Adam who acted on this whisper against Allah’s order.   Allah informs us of this sneaking whisper by Satan by saying:

فَوَسۡوَسَ إِلَيۡهِ ٱلشَّيۡطَـٰنُ قَالَ يَـٰٓـَٔادَمُ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٍ۬ لَّا يَبۡلَىٰ (طه (

Then, Satan whispered to him, saying: “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will not decay?” (Taha 20:120)

The sneaking whisper do not only come to us from external sources, but it can also come to us from internal source which is our own self.  Regarding the whisper that comes from ourselves, Allah says:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌

“Indeed, We have created man, and We know what his own self whispers to him.” (Qaf 50:16) 

Allah identified to us that whispers can come to us from two sources, from invisible sources such as Jinn and from mankind.  Frankly the whispers of the devils among the Jinn are far less dangerous than the whispers of the devils among the humans as the Prophet (PBUH) said to Abu Dahr (أبي ذر):

يا أبا ذر هل تعوذت بالله من شر شياطين الإنس والجن؟ قال: قلت: يا رسول الله، وهل للإنس من شياطين؟ قال: نعم، هم شر من شياطين الجن

O Aba-Dhar: seek refuge in Allah from the devils of men and Jinn

Aba Dhar said: O Messenger of Allah: Are there devils from mankind.

The Prophet (PBUH) said: Yes, and they are even more dangerous than the devils of Jinn.

All the devils of Jinn can do is to whisper, and they retreat when you say: “I seek refuge in Allah from the cursed Satan” (أعوذ بالله من الشيطان الرجيم). But the human Satans go beyond whispering, they keep working on convincing you to commit the sin by beautifying and rationalizing it.  The only way to protect yourself from the human Satans is not to associate with them and to only seek the company of the righteous.   

But the devils among humans have discovered many ways to sneak the whisper to the righteous through hidden messages through all forms of communications, TV shows, movies, newspapers, books, and social media.  They even focus on children through cartoons and games. 

People have perfected methods to send subliminal messages that may have started as commercial tool to promote business. You will note that suddenly an advertisement will show while you are reading an article that sets your mind to buy.  One of the best examples of subliminal messaging used tactfully by a brand is that of FedEx. A close look at the logo reveals an arrow formed by the space between the “E” and the “x.”. The hidden message behind the arrow is that FedEx is as fast and accurate as an arrow from a skilled archer’s bow.

Unfortunately, the same technique of sending subliminal messages through an appearing innocent media method is now being used to promote immorality and social discord.  This is now easier through the widespread use of social media that targets the youth including Muslim Youth.  You notice the impact of this by finding Muslim Youth accepting clearly immoral and repulsive behavior as a form of being tolerance, merciful and respectable of others.  This change did not happen in one day, it took years of these whispers to make this change.  The reason for the success of using subliminal messages, although they are below the threshold of our conscious perception is that our subconscious mind is more powerful when it comes to information processing than our conscious mind.  It processes 20,000 bites of information simultaneously while the conscious mind can only process less than 10 bits at the same time.

We also start seeing relenting invisible whispers that keep coming using the idea of enlightenment, freedom of thought to create doubt in the mind of some Muslims regarding the relevance of revelations, the applicability of the messenger commands and practices, and even the concept of divine creation. Unfortunately, this is even being done in many Muslim countries through the media. 

In additions, the devils among the people have been developing methods for thought control to reduce the ability of the person to think critically or independently and thus allow the introduction of new, unwanted thoughts and ideas into the person mind, as well as to change his attitudes, values and beliefs. 

Even if you shut off all sources of media which is practically impossible, you will still get these whispers that impact your senses from what you see and hear and smell in the street. So, we are bombarded by whispers all the time without we are even aware of it.

While the devil among men whispers to us through our senses, the devils among the Jinn have the capabilities to send their messages directly to our brain short cutting our senses.  After all, all what we sense with our senses are converted to electrical signal that is sent to the brain to interpret and act upon.  The only way to overcome the danger of these satanic whispers is to always be in a state of remembrance of Allah.  This is why Satan is always wanting you to be headless of Allah. Allah made us aware of Satan’s tactics by saying:

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ) المجادلة( 

“Satan has prevailed upon them. So, he has made them forget the remembrance of Allah.” (Al-Mugadala 58:19)

Also, Allah identifies to us the tactics of Satan by saying:

  إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ)  المائدة(

“Satan wishes to plant enmity and hatred between you through intoxicants and gambling, and to prevent you from the remembrance of Allah and from the prayer. So, would you then abstain?” (Al-Maeda 5:91) 

To avoid blaming Satan for all our wrong actions, Allah informs us that Satan has really no influence on us, and Satan knows that too.  This was very clear from the sermon that iblis (Satan) gave in hell to all those who followed him as he washes his hands from any responsibility: 

وَقَالَ ٱلشَّيۡطَـٰنُ لَمَّا قُضِىَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَڪُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُڪُمۡ‌ۖ وَمَا كَانَ لِىَ عَلَيۡكُم مِّن سُلۡطَـٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِى‌ۖ فَلَا تَلُومُونِى وَلُومُوٓاْ أَنفُسَڪُم‌ۖ مَّآ أَنَا۟ بِمُصۡرِخِڪُمۡ وَمَآ أَنتُم بِمُصۡرِخِىَّ‌ۖ إِنِّى ڪَفَرۡتُ بِمَآ أَشۡرَڪۡتُمُونِ مِن قَبۡلُ‌ۗ إِنَّ ٱلظَّـٰلِمِينَ لَهُمۡ عَذَابٌ أَلِيمٌ۬ (٢٢)

“And Satan says when the matter has been decided: “Surely, Allah promised you a promise of truth. And I promised you, but I betrayed you. I had no authority over you except that I called you and you responded to me. So do not blame me but blame yourselves. I cannot help you, nor can you help me. I reject your associating me (as a partner with Allah by obeying me). Indeed, there is a painful torment for the wrong-doers.”  (Ibrahim 14:22).

While the surat focuses on providing us with a dua to say to protect us from the evil whispers from all visible and invisible sources of the Jinn and men, we need to also acknowledge that we can receive good invisible whispers from the angels.  In the Hadith reported by Tirmizi and narrated by Abdul Allah Ibn Masoud, who said that the Prophet (PBUH) said:

عن عبد الله بن مسعود رضي الله عنه قال قال رسول الله ﷺ: «إِنَّ لِلْمَلَكِ لَـمَّةً وَإِنَّ لِلشَّيْطَانِ لَـمَّةً، فَلَمَّةُ الْـمَلَكِ تَصْدِيقٌ بِالْـحَقِّ وَوَعْدٌ بِالْـخَيْرِ، وَلَـمَّةُ الشَّيْطَانِ تَكْذِيبٌ بِالْـحَقِّ وَإِيعَادٌ بِالشَّرِّ» فمن وجد من ذلك شيئاً ا فليتعوذ من الشيطان ثم قرأ:(الشيطان يعدكم الفقر ويأمركم بالفحشاء …. الآية))]   أخرجه الترمذي، وابن حبان وقال الترمذي: «حديث حسن».[

“The angels whispers and the devil whispers. The whisper of the angel is affirming the truth and promising goodness. But the whisper of the devil is denying the truth and advising with evil. Whoever finds the latter, he has to seek refuge in Allah from Satan, then The Prophet (PBUH) recited “Satan frightens you with poverty and orders you to commit indecency (Al-Baqara 2:268).”

As a final comment, you can note the feature of the ring structure in the Quran by comparing the last Surat (Al-Nas) with the first Surat (Al-Fatiha).  You will recognize the correspondence between the beginning of the Qiran and the end of it.

We pray to Allah to protect us from all the visible and invisible evil whispers.

DUA

Appendix 1:  Background on the Revelation of the Surat

It is the consensus that the both Surat Al-Falaq and Surat Al-Nas ‘ were revealed at the same time.  However, there are differences regarding when and where they were revealed. Some interpreters suggest that these two Surats were revealed in Mecca while others suggest that they were revealed in Madina. There are even others who suggest that these two Surats were revealed to previous Messengers and existed in previous revelations.

One of those people who suggests that these Starts were revealed to previous messengers is Abdullah ibn Mas’ud, the companion of Allah’s Messenger, to the point that it was reported that he suggested that they are part of the Quran.  But this may be misinterpretation of what he meant because he must have known that they part of the Quran because the Prophet (PBUH) used to read them in the prayers. 

Regarding whether part of the Quran was revealed to previous Messengers, the Prophet (PBUH) said regarding Prophet Dawoud (David):

خُفِّفَ عَلَى دَاوُدَ الْقُرْآنُ ، فَكَانَ يَأْمُرُ بِدَوَابِّهِ تُسْرَجُ ، فَكَانَ يَقْرَأُ الْقُرْآنَ مِنْ قَبْلِ أَنْ تُسْرَجَ دَابَّتُهُ ، وَكَانَ لا يَأْكُلُ إِلا مِنْ عَمَلِ يَدِهِ ”  ) البخاري(

“The Quran was lightened on David that he would order for his horse to saddled and would be able to finish reading it before saddling his animal. And He would not eat except from the labor of his hand”.

Allah also states that part of the Quran is included in previous messages as He says:

وَإِنَّهُ ۥ لَتَنزِيلُ رَبِّ ٱلۡعَـٰلَمِينَ (١٩٢) نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ (١٩٣) عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِينَ (١٩٤) بِلِسَانٍ عَرَبِىٍّ۬ مُّبِينٍ۬ (١٩٥) وَإِنَّهُ ۥ لَفِى زُبُرِ ٱلۡأَوَّلِينَ   )الشعراء( 

“And truly, it is a revelation of the Lord of the Worlds, (192) Which the Trusted Spirit has brought it down (193) Upon thy heart, so that you become (one) of the warners, (194) In plain Arabic tongue. (195) And it is (mentioned) in “Zubur” (the pieces) “the Scriptures” of the former people.” (Al-Shura 26:192-196)

Having sections of the Quran revealed to other Prophets is also clear from the letter that Prophet Suliman write to the Queen of Saba (Sheeba) in which he wrote: 

  إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ )النمل(

“It is from Sulaiman, and it is (as follows): `In the name of Allah, Most Gracious, Most Merciful.” (Al-Naml 27:30)

إِنَّ هَـٰذَا لَفِى ٱلصُّحُفِ ٱلۡأُولَىٰ (١٨) صُحُفِ إِبۡرَٲهِيمَ وَمُوسَىٰ (١٩)

Indeed, this is in (has been mentioned in) the former scriptures 19) The scriptures of Abraham and Moses (Al-Ala 87:18-19)

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ)    الأنبياء( 

“And we have written in the “Zabour” Psalms, after the Reminder that the land will be inherited by My righteous slaves. (” (Al-Anbia 21:105)

This verse challenges some interpreters regarding what is that Dhikr (الذِّكْرِ) that was there before the Zapour (الزَّبُور) that was revealed to Prophet Daoud (David) .  The challenge comes when we designate the Quran as the Dhikr because the Quran was revealed after the Zapour and not before it.  But when we consider that the Quran existed in Al-Lawh Al-Mahfouz (اللوح المحفوظ) and parts of it were included in all other revealed books, then we have no conflict when we say that the Dhikr is the Quran and the Zapour are the parts of the Quran that were revealed to the messengers preceding Prophet Mohammed (PBUH).

These verses suggest that only small sections of the Quran were revealed to previous messengers, but the totality of the Quran was only revealed to the prophet (PBUH).  So, suggesting that the two Surats were part of previous revelations is quite possible and does not constitute any difficulty.  

Appendix 2.  The limitation of what we See

Everything we hear, see, smell, taste or touch are converted to electromagnetic waves recognized that is transmitted to our brains to interpret.  We are surrounded by visual and sound electromagnetic waves from all over the world, but it is of Allah mercy that we can only hear and see extremely small amount of them.   When you look at this chart of electromagnetic spectrum, you see that the visible part for us is miniscule relative to the overall spectrum.  If this spectrum is represented by one Km, the range that can we see has the width of one hair. 

We make equipment such as radios and Televisions that can see different parts of this spectrum that our eyes cannot see, and our ears cannot hear.  But there are ranges that we have not yet discovered the equipment to see or hear them.   This explains why we cannot see the Jinn and the angels although they are with us and can communicate with us.  If it was not that Allah informed us in the Quran of their presence, we would not have known that they exist.  But some day, we may discover equipment that can identify them. 

الْإِنسُ وَالْجِنُّ إِنسٌ وَلَا جَانٌّ

الأنعام – الآية 112وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ

الأنعام – الآية 128وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الْإِنسِ ۖ وَقَالَ أَوْلِيَاؤُهُم مِّنَ الْإِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا ۚ قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

الأنعام – الآية 130يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا شَهِدْنَا عَلَىٰ أَنفُسِنَا ۖ وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَىٰ أَنفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ

الأعراف – الآية 38قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ الْجِنِّ وَالْإِنسِ فِي النَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَٰؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ

الأعراف – الآية 179وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ

الإسراء – الآية 88قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

النمل – الآية 17وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ

فصلت – الآية 25۞ وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ

فصلت – الآية 29وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ الْأَسْفَلِينَ

الأحقاف – الآية 18أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ

الذاريات – الآية 56وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

الرحمن – الآية 33يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ

الرحمن – الآية 39فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ

الرحمن – الآية 56فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ

الرحمن – الآية 74لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ

الجن – الآية 5وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا

الجن – الآية 6وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

الْجِنَّةِ وَالنَّاسِ

هود – الآية 119إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ

السجدة – الآية 13وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ

الناس – الآية 6مِنَ الْجِنَّةِ وَالنَّاسِ

أَنَسَ: (فعل)

أنَسَ إلى / أنَسَ بـ يَأنِس ، أُنْسًا ، فهو آنس ، والمفعول مأنوس إليه

أَنَسَ بِصُحْبَتِهِ : أَلِفَها، أَي اِطْمَأَنَّ إلى صُحْبَتِهِ

يَأْنُسُ لِكَلامِهِ وَأَخْبارِهِ : يَفْرَحُ

أَنَسَ الأمْرَ: علمه ، آنسْتُ منه رُشْداً

أنِس السَّفرَ إلى مصر ألفه واعتاده أنِس المذاكرة مبكرًا

أَنَسَ فلاناً إِيناساً ومُؤانَسَةً: لاطفه وأزال وَحْشَتَه

أنِس فيه الوفاءَ/ أنِس منه الوفاءَ: أحسَّه منه

أُنس: (اسم)

مصدر أَنَسَ، أَنِسَ، أَنُسَ

يَشْعُرُ بِأُنْسٍ بَيْنَ أَهْلِهِ : بِأُلْفَةٍ، أَيْ لاَ يَشْعُرُ بِالوَحْشَةِ وَلاَ بِالغُرْبَةِ

ناسَ: (فعل)

ناسَ يَنُوس ، نُسْ ، نَوْسًا ونَوَسانًا ، فهو نَائِس ، والمفعول مَنُوس – للمتعدِّي

نَاسَ الْغُصْنُ : تَحَرَّكَ

نَاسَ لُعَابُهُ : سَالَ، اِضْطَرَبَ

نَاسَ الْجِمَالَ : سَاقَهَا

ناسٍ: (اسم)