Tafsir of Al-Nas 114:6

(From among the Jinn and mankind): This is an explication of the one who whispers, implying that it is of two types: Jinn and human, just as the Almighty said: "devils of mankind and Jinn." Alternatively, it is related to "whispers," and the min (from) denotes the beginning of the scope; meaning, he whispers into their chests from the side of the Jinn—such as casting into a person's heart, from their side, that they can bring benefit or harm—and from the side of mankind, such as casting into one's heart, from the side of astrologers and soothsayers, that they possess knowledge of the unseen.

It has been permitted that it serves as a state (hal) for the pronoun in "whispers," or as a substitution (badal) for His saying "from the evil of..." by repeating the preposition and implying the genitive, or as a substitution for "the whisperer," on the basis that min is partitive (tab’idiyya). Al-Farra and a group of scholars stated that it is an explanation for "mankind," based on the idea that "mankind" (nas) is also applied to the Jinn, as is reported from al-Kalbi—that there are people (nas) among the Jinn, just as one says "a party" (nafar) or "men" (rijal) from among them. However, what is known to the people is the contrary, alongside the fact that it involves making a part of a thing a peer to it, and the like does not befit the eloquence of the Quran, even if its correctness were granted. It has also been objected that this would necessitate saying that the devil whispers in the chests of mankind, and no proof for this has been established; one may not make the verse a proof for what is hidden.

Closer to the truth—according to what has been said—is that "mankind" (al-nas) is intended to mean "the forgetful one" (al-nasi), with a ya, similar to the reading of some regarding the verse: "from where the people [al-nas] poured forth," and the dropping of the ya is treated like its dropping in the Almighty’s saying: "The day the Caller will call," then it is clarified by "from the Jinn and mankind," because every individual among both parties is afflicted by forgetfulness of the right of Allah Almighty, except for those whom the intercessions of His preservation overtake and whom His vast mercy reaches. May Allah make us of those who attained His preservation in the most fortunate and complete manner, and for whom his Lord measured out His mercy in abundance.

Furthermore, it has been said that the letters of this Surah, without repetition, are twenty-two letters, and likewise the letters of the Fatiha, which corresponds to the number of years the Quran was revealed over. Let this be looked into; and once it is found that the matter is as mentioned, it is not hidden that the years of revelation being twenty-two is the view of some, while the famous view is twenty-three. Similar to this symbolic interpretation is what has been said: its first letter is Ba and its last is Sin, so it is as if it is said bas, meaning "it is sufficient" (hasb), which is an indication that it is sufficient for whatever is other than it, and a symbol for His saying: "We have not neglected anything in the Book." Some of the Persians have composed this, saying:

"The first and last of the Quran, when combined, come as Ba and Sin," Meaning: "In these two faces, our guide, the Quran, is enough."

There are many such symbols, but it has been said that it is not appropriate to say that the intent of Allah, the Mighty and Majestic, in this Surah is to seek refuge with Him—as He, the Glorified and Exalted, guided toward in the Fatiha. Rather, it is not far-fetched that His intent—according to the opinion that the order of the Surahs is inspired by Him, the Sublimely Exalted—in concluding His Noble Book with seeking refuge in Him, the Almighty, from the evil of the whisperer, is to signal, as in the Fatiha, the majesty of the status of piety, and to symbolize that it is the linchpin of the matter and that through it a good conclusion is attained. So, glorified is He, a majestic King; how majestic is His Word! And to Allah belongs the beauty of the revelation; how excellent are its opening and its conclusion.

(And thereafter): This, praise be to Allah, is the interpretation of my dream from before; my Lord has made it a reality and has made me happy. To Him is the gratitude for the success in interpreting His Noble Book, which does not allow the one who seeks refuge in it to be humiliated. O my God, since You have granted me success in interpreting its wording, and have acquainted me with what You willed of its hidden allusions, then make me, O Lord, of those who hold fast to the firmest of His ropes, who cling to His most trustworthy handhold, who take refuge in the allegorical verses as in a guarded fortress, and who take shelter in the shade of His most protective cave. Protect me from the whispers of Satan and his plots, and from becoming entangled in the nets of his deception and his snares. Make it a means for me to the most noble ranks of honor, and a ladder upon which I may ascend to the station of safety.

For how long, O my God, did Your verses keep me awake until the slumber of drowsiness fluttered upon my head, only to be struck by the pages of the scrolls of a Sura possessing adornment! And how often did Your expressions lead me, O my Master, until a claim was realized for me in the morning—"the people praise the night journey." I did not realize until I was wrapped in the sleepiness of the blackness, [shielded] by the veil of the morning’s whiteness. I have not ceased blackening the pages to edit what You have bestowed upon me until the graying of old age whitened the copy of my life. I renew my gaze, straining my eyes upon what was imparted to me by the masters until the coldness of my fresh youth was tempered. This is what I have endured from a treacherous friend, an oppressive leader, a tyrannical time, and clouds whose pouring is sorrow—to matters which You, my God, know better, and in which I have no one to show mercy other than You.

Most of this, O my God, occurred when You deemed me worthy to serve Your Book and bestowed upon me, without limit, the investigation into the hidden stores of Your discourse. So suffice me, O Allah, by its sanctity, from the hardship of the harm of Your servants, and grant me the security of the Day of Resurrection. Protect me with Your kindness, shelter me with Your bounty, grant me success for that which is most pure, employ me in that which is most pleasing, lead me on the most upright path, provide me with the mounts of guidance, furnish me with the enduring righteous deeds, rectify my offspring, and through them grant me my desire. Make them working scholars and guided guides. Be for me and for them in all matters, protect me and protect them from the trials of deception. Support, O Allah, Your deputy among Your creation, and grant him success, by the sanctity of Your Speech, in elevating Your Word.

And send blessings and peace upon the Soul of the meanings of all possibilities, absolutely, and the Soul of the meanings of the hearts of the believing men and women in all horizons, and upon his family, his companions, and everyone who followed the sunnah of his way and pursued his path, and resided in the shade of his shaded Law, saying: "That is sufficient for me and enough."

The pen ceased its submission from its bowing and prostration in the darkness of the ink-well’s night, and its lying down in the house of the inkstand after its standing on the leg of service to the Book of the Lord of the worlds, on the night of Tuesday, the fourth of Rabi' al-Akhir, in the year 1267 of the Hijra of the Master of the first and the last, may the Almighty Allah bless him and grant him peace.

Its date came to be: (Complete my interpretation, Ruh al-Ma'ani). Praise be to Allah internally and externally, and to Him, the Glorified, is the thanks, first and last.