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The Review of Religions is honoured to present the translation of Sūrah al-Nās, chapter 114 of the Holy Qur’an, from Hazrat Mirza Bashiruddin Mahmud Ahmad’s (ra) magnum opus, Al-Tafsīr Al-Kabīr.
In this final installment, we continue the exegesis of the final three verses of Sūrah al-Nās.
As mentioned above [please see the May 2025 edition], at the beginning of this chapter, God Almighty mentions three of His attributes, alluding to the three stages that man goes through, i.e., his birth, life and death. Moreover, it highlights that in all circumstances, one should always pray to maintain a close affinity with these attributes of God Almighty and to never sever one’s ties from them. The words مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ [from the evil of the sneaking whisperer] signify the doubts which may arise in these three periods of one’s life, which can bring an end to their relationship with God Almighty.
For instance, the thought may arise that there is probably no Creator, or that there is no purpose in man’s creation, or that no being exists that would reward or punish him. Sometimes one may have doubts regarding Ulūhiyyah [divinity], such as: ‘What need does God Almighty have for prayers?’
Thus, all sorts of doubts can sever one’s relationship with Allah Almighty. Such doubts may arise for various reasons; at times due to the influence of hidden beings, or evil souls, or man may suffer illnesses that cause him to fall prey to doubts and grievances, or that sometimes doubts may arise from certain places and areas. Similarly, there are those from among men who create doubt [in the hearts of others]. Therefore, Allah Almighty has taught man a prayer so that he may safeguard himself against all such things as may lead him to doubt. In order to be protected against doubts, one says, ‘I seek refuge with Allah Almighty and wish to continue forging a relationship with His attributes: Rubūbiyyah [divine providence], Malikiyyah [kingship] and Ulūhiyyah [divinity] so that my beginning and my end are good, whereby every change that occurs in my life is for the better.’ Accordingly, these verses teach us a comprehensive prayer.
Sūrah al-Nās is the final chapter of the Holy Qur’ān. A person can feel pride upon finishing the reading of the Holy Qur’ān, knowing that they have now read it in full, and perhaps feels as though they are now protected against Satan and that they cannot possibly stumble. And because such thoughts can be a means of ruining a person, Allah Almighty states at the end of the Holy Qur’an, ‘O servant of God! Indeed, you have completed the recitation of the Holy Qur’an; do not be under the illusion that now you are safe from the clutches of Satan. It is absolutely possible that you may still stumble, despite having witnessed Rabb al-‘Ālamīn [Lord of all the Worlds] and having benefited from His attribute [of Rubūbiyyah]. Furthermore, the grace of God descends upon all human beings at all times. Beware lest once you have read the Holy Qur’an, and taken heed to the grace of God, and have perceived the manifestation of Allah’s Rubūbiyyah in your life, you become arrogant and consequently stumble.’
Remember that God is Rabb al-Nās [ Lord of Mankind] and His beneficence showers upon even the most lowly of human beings, so if God has bestowed you with His grace, do not take pride in it nor should you stumble; rather, you must realise that because you yearned to gain divine blessings and His beneficence, God sent some of His blessings down on you by virtue of His attribute of Rubūbiyyah. But it is also possible that you may not yet have been completely purified. Therefore, you ought to pray, ‘I seek refuge with Allah, Who is the Lord of all mankind,’ and I declare, ‘O God! When You send down limited favours upon me due to the deficiency of my condition, and thus attaining a virtuous end for eternity becomes difficult, I therefore beseech You alone to show me true mercy and safeguard me against all kinds of mistakes, lest I stumble.’
Then, there are some readers of the Holy Qur’ān who, upon completing its recitation, reach a state whereby they are counted among the servants and helpers of God Almighty. That is, they inculcate and nurture such piety within themselves that they resemble civil and government officers in their position and rank; they no longer have a normal status, yet still there is the risk of them stumbling, hence why Allah has commanded one to pray, saying: مَلِكِ النَّاسِ ‘King of Mankind! O God, may it not come to pass that upon receiving from You such favours as are bestowed upon the officials by their king, I begin taking pride in my accomplishments, and thus become distant from You. Therefore, I seek refuge with You alone; that You establish Your kingdom and reform me and enable me to treat my people the way You would like Your subjects to be treated, lest through my arrogance, I become a disobedient transgressor.
Moreover, the relationship between a king and his officials is limited compared to the bond that exists between the Creator and His creation, as this relationship is boundless.
At times the reader of the Holy Qur’ān enters the ranks of the servants of Allah Almighty, and he begins receiving more favours than others. Owing to this, on occasions, one becomes self-conceited and turns his back upon the very teaching by virtue of which he had attained this rank [in the first place,] thus depriving himself of God Almighty’s grace. Therefore, Allah states, ‘I seek refuge with إلٰهِ النَّاسِ [Lord of Mankind] because it is possible that through reading the Holy Qur’ān you may attain such nearness to God that you become an عَبْد [a servant], be known as عَبْدُ اللَّهِ [a servant of Allah] and begin to consider yourself very important. This is why one should pray, ‘O Lord! In the name of my servitude, I beg You: do not let me turn away from You but always keep me as one of Your servants!’
This concludes the commentary of Sūrah al-Nās.
Translated by Murtaza Ahmed.
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