An-Naas
سورة الناسBu, Celâleddîn el-Mahallî ile Celâleddîn es-Süyûtî’nin Tefsîr-i Celâleyn’inin Arapça metnidir; OpenITI külliyatında bulunduğu hâliyle, Hamburg Üniversitesi’nin COBHUNI projesinin altafsir.com’dan aldığı nüshadan: yalnızca âyetlerin tefsiri, mukaddimeler, neşir bilgisi ve sayfa numaraları olmadan. Kimse bunu basılı bir kitapla veya bir yazmayla karşılaştırmadı ve hiçbir âlim gözden geçirmedi. Her bölüm, yorumladığı âyetlerin yanında durur; bu âyetler Tanzil’in Kur’ân metnidir, orada olduğu gibi gösterilir. Her bölümün altında Feras Hamza’nın İngilizce çevirisi yer alır; Tarteel’in Quranic Universal Library’sindeki nüshada bulunduğu hâliyle; bu nüshayı da kimse basılı kitapla karşılaştırmadı.
Metin kaynağı:OpenITICC BY-NC-SA 4.0altafsir.com2026-10-21 tarihinde alındıİngilizce çeviri: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008); Royal Aal al-Bayt Institute for Islamic Thought’un altafsir.com’da yayımladığı hâliyle, Tarteel’in Quranic Universal Library nüshasından. altafsir.comQUL
قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ 1
{ قل أعوذ برب الناس } خالقهم ومالكهم خصو بالذكر تشريفا لهم ومناسبة للاستفادة من شر الموسوس في صدورهم.
Say: ‘I seek refuge in the Lord of mankind, their Creator and their Possessor: they [mankind] have been singled out for mention here in order to honour them, and a preface to seeking refuge from the evil of the one who whispers in their hearts;
مَلِكِ ٱلنَّاسِ 2
{ ملك الناس }.
the King of mankind,
إِلَـٰهِ ٱلنَّاسِ 3
{ إله الناس } بدلان أو صفتان أو عطفا بيان وأظهر المضاف اليه فيهما زيادة للبيان.
the God of mankind (both [maliki’l-nās and ilāhi’l-nās] are either substitutions or adjectival qualifications or explicative supplements; the repetition of the annexed word [al-nās] is meant as an additional explication),
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ 4
{ من شر الوسواس } أي الشيطان سمي بالحدث لكثرة ملابسته له { الخناس } لأنه يخنس ويتأخر عن القلب كلما ذكر الله.
from the evil of the slinking whisperer, Satan — he is referred to by the name of the action [waswasa] on account of his repeated engaging in it — who slinks [away] and recoils from the heart whenever God is mentioned,
ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ 5
{ الذي يوسوس في صدور الناس } قلوبهم إذاغفلوا عن ذكر الله.
who whispers in the breasts of mankind, in their hearts — whenever they neglect to remember God,
مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ 6
{ من الجنة والناس } باين للشيطان الموسوس أنه جني أوإنسي،كقوله تعالى:
شياطين الإنس والجن
[112:6] أو من الجنة بيان له (والناس) عطف على( الوسواس) وعلى كل شمل شر لبيد وبناته المذكورين ،واعترض الأول بأن الناس لا يوسوس في صدورهم الناس إنما يوسوس في صدورهم الجن ،وأجيب بأن الناس يوسوسون أيضا بمعنى يليق بهم في الظاهر ثم تصل وسوستهم إلى القلب وتثبت فيه بالطريق المؤدي إلى ذلك والله تعالى أعلم.
of the jinn and mankind’ (mina’l-jinnati wa’l-nāsi: an explication for the whispering Satan being of the jinn and [also] of the humans, similar to God’s saying, the devils of humans and jinn [Q. 6:112]; or, mina’l-jinnati, ‘of the jinn’, is an explication for him [Satan], wa’l-nāsi, ‘and [of] mankind’ being a supplement to al-waswās, ‘the whisperer’). Both [explanations] apply to the evil of the mentioned Labīd and his daughters; the objection to the first opinion is that humans do not ‘whisper’ in the hearts of [other] humans, but that it is the jinn who whisper in their hearts: I would respond by saying that human beings also ‘whisper’ in a manner appropriate to them, [beginning] externally, whereafter their whispers reach the heart and establish themselves in it in the way in which this [customarily] happens. But God knows best what is correct, and to Him shall be the return and the final destination, and may God bless our Master Muhammad and his family and Companions, and grant [them all] much peace, forever and always. God suffices for us and [what] an excellent guardian [is He]! And there is no power or might except in God, the Sublime, the Tremendous.