The majestic speech of Allah is miraculous, and we must always reflect on this miracle, increasing in certainty and faith in Allah through His divine words. When contemplating the Quran, one should always seek deeper meanings to grasp the depth of its miracles without complication or assuming that Allah's speech is cryptic or only meant for specialized experts, as though it requires decoding for the understanding of ordinary people!
Understanding and contemplating the Quran requires focus, knowledge, and reflection, yes, but it is neither difficult to comprehend nor beyond one's capacity to feel its impact.
Among the Arabs, and even among all nations, the closest form of specialized speech is poetry. However, the Quran is not poetry; it contains no poetry and is not speech confined to specialists: “And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur'an.” (Yasin: 69)
The term “clear” appears 13 times in the Quran, signifying clarity that does not require interpretation. There are many other expressions and words indicating direct and illuminating clarity.
“Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction.” (An-Nisa: 82) No specific type of contradiction is mentioned here, implying that differences could manifest in all forms—differences within the text, contradictions with scientific facts and evident truths, inconsistencies with reality and life, and contradictions with human nature and needs, among other aspects.
The harmony within the Quran, after acknowledging its lack of contradiction, is profound, comprehensive, and astonishing! There is harmony in the fabric of each surah, in its rhythm, its beginning with its end, in every ayah with what precedes and follows it, and even with the surah before and after it. This extends to the connection between successive words, creating a harmony that encompasses rhythm, meaning, letter characteristics, and repetition, all offering astonishing insights from various perspectives.
In Surah An-Nas, for instance, the word “Say” warrants a detailed, unpublished study I am preparing. The summary of “Say” here is that it typically follows a question (They ask you), necessitating consideration of the question to understand the response.
In the shorter surahs, however, the question is not explicitly mentioned, requiring extraction of the implied question from the response itself.
The phrase “They ask you” or “They ask” appears 14 times, always followed by “Say.”
In Surah An-Nas, identifying the implied question from the answer involves asking: From whom are we seeking refuge? And to whom do we turn for protection from the retreating whisperer?
The word “I seek refuge” appears in the present tense, indicating continuous seeking of protection.
The concept of Rububiyyah (Lordship) implies creation from nothing, compassion, nurturing, care, and protection.
(The Sovereign of mankind) denotes His eternal dominion over them.
(The God of mankind) indicates that He alone is worthy of worship and supreme control.
The surah's significant message lies in the remarkable emphasis on humanity's great value to Allah, as He attributes them to Himself three consecutive times: “Lord of mankind,” “Sovereign of mankind,” and “God of mankind.” This repeated association prepares the reader to feel Allah's attention and care, facilitating acceptance, obedience, and closeness to Him.
What is striking about Surah An-Nas is the gathering of these three attributes—Lordship, Sovereignty, and Divinity—against a single evil: the retreating whisperer. In contrast, Surah Al-Falaq calls for seeking refuge in one attribute of Allah against four evils. The reliance on three of Allah's attributes against a single evil implies the immense danger of this whisperer and the destructive impact of his actions on creation, humanity, societies, and nations. He incites humans to destroy civilizations, obliterate ancestral achievements, stir up discord among people, and instigate strife among nations. This necessitates seeking refuge with the One who commands and controls the universe, as only its Creator, God, and Sovereign can counter the whispering from humans or jinn.
This suggests the gravity of the whisperer's influence and the devastating consequences of his satanic work. The Quranic prelude warns creation to be vigilant against whispers, whether from humans or jinn, urging constant avoidance and caution.
Mere caution and avoidance are insufficient; proactive measures are necessary to counter whispers and their foundations.
Whispering is a hidden, silent, or very quiet act. If the whisperer is from the jinn, there is no sound or visible effect—only thoughts and the sharing of ideas and desires.
It is essential to pause and consider the issue of desires. Desires represent hope, aspiration, and dreams. Imagine the danger of infiltrating all these areas through whispering into one’s aspirations and dreams.
“And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.” (Al-Hajj: 52) How terrifying! The primary targets of this whispering are the prophets and messengers themselves—none were excluded, and Shaitan infiltrated every one of their aspirations. Yet Allah removes what Shaitan inserts and perfects His signs.
If the whisperer is human, he cannot be characterized by aggression, impulsiveness, or creating noise and clamor. He is usually diplomatic, smiling, and perhaps even likable. Look carefully around you and in all directions.
The word Al-Khannas (retreating) appears in an intensive form, denoting frequent and intense withdrawal. If he is human, he is undoubtedly a coward who constantly fears his words being discovered or made public. Human concealment may be hidden behind slogans, organizations, secret societies, or humanitarian fronts.
Strength, awareness, and preventive measures intimidate both human and jinn whisperers. The most critical strength is inner strength and personal fortitude. A weak soul is often the victim that responds and succumbs. Strength at the community or organizational level further intimidates and thwarts the schemer.
For centuries, secret, destructive, concealed movements have existed, lurking under countless disguises. These include the Qarmatians, the Assassins, various esoteric groups, Freemasonry, and Rotary Clubs, all of which change names over time.
This whispering does not target peripheral aspects but aims at the most crucial part of a human being—their heart, mind, and emotions. Whispering attacks the core of people—their chests. The heart represents the intellect and emotions, while what people commonly understand as the “beating heart” is only a metaphorical association due to its anatomical importance as the organ pumping blood. Its central placement in the body aligns with its metaphorical significance.
But what is the secret behind the repeated use of the letter “Seen (س)” in Surah An-Nas, which occurs ten times?
The letter “Seen” has four weak characteristics: Hams (whispering), Ar-Rakhawa (flexibility), Al-Istifal (lowering), and Al-Infitah (separating).
Thus, the “Seen” distinctly embodies the nature of the whispering Shaitan’s work, characterized by subtlety, quietness, and movement without sound. This implies cowardice, deception, and an inability to confront a person connected to Allah directly—whether the whisperer is from among jinn or humans, as mentioned earlier.
Whispering and concealment indicate proximity and influence. Whispering into the ear or chest only occurs from someone close and firmly positioned, so every heedless or suspicious person must stay alert.
Whispering is the quietest form of movement.
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