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الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

Allathee yuwaswisu fee sudoori alnnasi

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Yoruba Translation

Hausa Translation

&quotWanda ke sanya wasuwãsi a cikin ƙirãzan mutane.&quot

English Translation

(The same) who whispers into the hearts of Mankind,-
Who whispers into the hearts of men,
Who whispereth in the hearts of mankind,

Asbabu n-Nuzuul (Occasions of Revelation)

(Say: I seek refuge in the Lord of mankindナ) [114:1-6]. The commentators of the Quran said: モThe
Messenger of Allah, Allah bless him and give him peace, had a Jewish servant boy. The Jews approached
him and kept after him until he gave them some fallen hair from the Prophet, Allah bless him and give him peace, as well as a few teeth from his comb. The Jews used these to cast a spell of black magic on him.
The person who was behind this was the Jew Labid ibn al-Asam. He then put the hair in a well belonging to Banu Zurayq called Dharwan. The Messenger of Allah, Allah bless him and give him peace, fell ill for a period of six month, during which the hair of his head fell off; he imagined that he slept with his wives when he did not, and was withering away without knowing the reason. As he was one day sleeping, he saw two angels coming to him.
One of them sat at his head and the other at his feet. The angel who sat at his head asked: What is wrong with the man? The second angel responded: A spell of black magic was cast on him. The first one asked: And who is responsible for this sorcery? The second angel answered: It is Labid ibn al-Asam, the Jew. The first angel asked again: What did he use to cast black magic on him? The second angel said: He used a comb and fallen hair. The first angel asked: Where is it now? The second angel said: It is inside the spadix of a palm tree beneath the stepping stone which is inside the well of Dharwan, at which point the Messenger of Allah, Allah bless him and give him peace, woke up.
He said: O Aishah, do you not think that this is from Allah to inform me of the cause of my illness? He then sent Ali [ibn Abi Talib], al-Zubayr [ibn al-Awwam] and Ammar [ibn Yasir] who drained the water of that well as one would drain the dust of henna. They lifted the stone and got the spadix out and found therein some of the hair of the Messenger of Allah, Allah bless him and give him peace, as well a few teeth from his comb.
They also found with it a string with eleven knots knitted with needles. Allah, exalted is He, then revealed Surah al-Falaq and Surah al-Nas (al-Muawwidhatayn). With each verse that the Messenger of Allah, Allah bless him and give him peace, read one knot was untied and the Prophet, Allah bless him and give him peace, felt some lightness. When the last knot was untied, the Prophet, Allah bless him and give him peace, got up as if he was released from a cord to which he was tied up. Gabriel, peace be upon him, kept saying: In the name of Allah I cast this incantation on you to protect you from anything that might harm you and that Allah heals you from the resentful envier and the evil eye.
Those around him said: O Messenger of Allah, should we not head toward that evil person and kill him? He said: As for me, Allah has cured me, and I dislike causing evil to other people. This is of the forbearance of the Messenger of Allah, Allah bless him and give him peaceヤ. Muhammad ibn Abd al-Rahman ibn Muhammad ibn Jafar informed us> Abu Amr Muhammad ibn Ahmad al-Hiri> Ahmad ibn Ali al-Mawsili> Mujahid ibn Musa> Abu Usamah> Hisham ibn Urwa> his father> Aishah, may Allah be well pleased with her, who said: モA spell of black magic was cast on the Prophet, Allah bless him and give him peace, such that he used to imagine that he did things when he did not.
He was at my place, one day, and he began imploring Allah in earnest. Then he said: Did you not feel, O Aishah, that Allah has answered me about that which I have enquired? I said: And what is that, O Messenger of Allah? He said: Two angels came to meナ, and he mentioned the whole storyヤ. The whole story is narrated by Bukhari from Ubayd ibn Ismail from Abu Usamah. The same narration has different channels of transmission in both the authentic collections of Bukhari and Muslim. The book Asbab Nuzul al-Quran concludes here, and praise be to Allah, the One, the Munificent, and may Allah bless our master Muhammad, his household and all those who follow them in excellence.

Tafseer (English)

As for Allah's saying;

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاس ﴿٥﴾

Who whispers in the breasts of An-Nas.

Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns

There are two views concerning this. This is because they (the Jinns) are also included in the usage of the word An-Nas (the people) in most cases.

Ibn Jarir said,

"The phrase Rijalun min Al-Jinn (Men from the Jinns) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also.''

Tafseer (Arabic)

هل يختص هذا ببني آدم كما هو الظاهر أو يعم بني آدم والجن ؟ فيه قولان ويكونون قد دخلوا في لفظ الناس تغليبا وقال ابن جرير وقد استعمل فيهم رجال من الجن فلا بدع في إطلاق الناس عليهم .

" الذي يوسوس في صدور الناس " قلوبهم إذا غفلوا عن ذكر الله

قال مقاتل : إن الشيطان في صورة خنزير , يجري من ابن آدم مجرى الدم في العروق , سلطه الله على ذلك ; فذلك قوله تعالى : " الذي يوسوس في صدور الناس " . وفي الصحيح عن النبي صلى الله عليه وسلم : [ إن الشيطان يجري من ابن آدم مجرى الدم ] . وهذا يصحح ما قاله مقاتل . وروى شهر بن حوشب عن أبي ثعلبة الخشني قال : سألت الله أن يريني الشيطان ومكانه من ابن آدم فرأيته , يداه في يديه , ورجلاه في رجليه , ومشاعبه في جسده ; غير أن له خطما كخطم الكلب , فإذا ذكر الله خنس ونكس , وإذا سكت عن ذكر الله أخذ بقلبه . فعلى , ما وصف أبو ثعلبة أنه متشعب في الجسد ; أي في كل عضو منه شعبة . وروي عن عبد الرحمن بن الأسود أو غيره من التابعين أنه قال - وقد كبر سنه - : ما أمنت الزنى وما يؤمنني أن يدخل الشيطان ذكره فيوتده ! فهذا القول ينبئك أنه متشعب في الجسد , وهذا معنى قول مقاتل . ووسوسته : هو الدعاء لطاعته بكلام خفي , يصل مفهومه إلى القلب من غير سماع صوت .

I'raab - grammatical analysis of the Qur'an

«الَّذِي» اسم موصول صفة الوسواس «يُوَسْوِسُ» مضارع فاعله مستتر والجملة صلة «فِي صُدُورِ» متعلقان بالفعل «النَّاسِ» مضاف إليه.