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Khannās is an attribute of Satan meaning a hiding creature.[1] Many exegetes have considered Khannās in the verse "Min sharr al-waswās al-khannās" (From the evil of the retreating whisperer) as one of the attributes of Satan; because he hides when God is remembered and returns and tempts upon human's heedlessness.[2] In al-Mīzān fī tafsīr al-Qurʾān, Khannās is also described as a creature that constantly appears for temptation and hides from sight with the remembrance of God; and this characteristic has been applied to Satan.[3] Also, some exegetes have considered "waswās al-khannās" as a reference to the hidden and silent insinuation of Satan in the human heart.[4]

According to al-Zamakhsharī, one of the Sunni exegetes, considering the possibility of humans and jinn being Satan in the Qurʾān, the meaning of Satan in this verse is not only the jinn Satan, but also includes the human Satan.[5] It is stated in Tafsīr-i nimūna that Satan, with secrecy, adorns temptation in such a way that humans think of it as their own thought; he presents falsehood in the guise of truth, sin in the dress of worship, and misguidance in the form of guidance.[6] Some have also interpreted the temptations of Khannās as illusory and fabricated values that can weaken the divine values of society.[7]

In some hadiths, Khannās is also discussed in the meaning of Satan:

  1. Waswās Khannās as an agent of seduction through promises and desires: In a hadith, "waswās khannās" is introduced as one of Satan's helpers whose job is to make promises and cast desires into the human heart; then he encourages the human to commit sin to reach those desires, and after the occurrence of the sin, he makes him forget to seek forgiveness.[8]
  2. The permanent presence of Waswās Khannās in the human heart and the effect of divine remembrance on it: In another hadith under verse 4 of Sūrat al-Nās, it is stated that in the heart of every human, at birth, there is a waswās khannās; whenever the human remembers God, this whisperer hides and stops, and whenever he neglects the remembrance of God, he returns and tempts him.[9]
  3. Allegorical description of Satan Khannās and his dominance over the human heart: In another narration under verse 4 of Sūrat al-Nās, Satan Khannās is described as a pig hanging on the human heart, whom God has given dominance over the human; in such a way that with the remembrance of God, he hides from the human heart and flees from his being.[10]

See Also

Notes

  1. ↑ Jawharī, al-Ṣiḥāḥ, 1404 AH, vol. 3, p. 925; Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 6, pp. 71-72; Qurashī Binābī, Qāmūs-i Qurʾān, vol. 2, p. 309.
  2. ↑ Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, 1412 AH, vol. 4, p. 566; Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 450; Muqātil b. Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 943; Shāh ʿAbd al-Aẓīmī, Tafsīr-i ithnā ʿasharī, 1363 Sh, vol. 14, p. 397; Marāghī, Tafsīr al-Marāghī, Beirut, 1390 AH, vol. 30, p. 270; Zuḥaylī, Al-Tafsīr al-munīr, 1411 AH, vol. 30, p. 481.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1371 Sh, vol. 20, p. 397.
  4. ↑ Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, Beirut, vol. 10, p. 437.
  5. ↑ Zamakhsharī, al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl wa ʿuyūn al-aqāwīl fī wujūh al-taʾwīl, 1407 AH, vol. 4, p. 824.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 27, p. 473.
  7. ↑ ʿAbbās-nizhād, Qurʾān, rawānshināsī wa ʿulūm-i tarbiyatī, 1384 Sh, p. 411.
  8. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1371 Sh, vol. 20, p. 398.
  9. ↑ Ṭabarī, Jāmiʿ al-bayān, 1412 AH, vol. 30, p. 228; Ālūsī, Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm wa l-sabʿ al-mathānī, 1415 AH, vol. 15, p. 526.
  10. ↑ Muqātil b. Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 943.

References

  • Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Beirut, Dār Ṣādir, 1414 AH.
  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm wa l-sabʿ al-mathānī. Beirut, Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • Jawharī, Ismāʿīl b. Ḥammād al-. Al-Ṣiḥāḥ. Beirut, Dār al-ʿIlm li-l-Malāyīn, 1404 AH.
  • Zuḥaylī, Wahba al-. Al-Tafsīr al-munīr fī l-ʿaqīda wa l-sharīʿa wa l-manhaj. Damascus, Dār al-Fikr, 1411 AH.
  • Zamakhsharī, Maḥmūd b. ʿUmar al-. Al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl wa ʿuyūn al-aqāwīl fī wujūh al-taʾwīl. Beirut, Dār al-Kitāb al-ʿArabī, 1407 AH.
  • Shāh ʿAbd al-Aẓīmī, Ḥusayn. Tafsīr-i ithnā ʿasharī. Tehran, Mīqāt, 1363 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom, Ismāʿīliyān, 1371 Sh.
  • Ṭabarsī, Faḍl b. Ḥasan al-. Tafsīr jawāmiʿ al-jāmiʿ. Edited by Abu l-Qāsim Gurjī. Qom, Markaz-i Mudīriyyat-i Ḥawza-yi ʿIlmiyya-yi Qom, 1412 AH.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Edited by Aḥmad Ḥabīb al-ʿĀmilī. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī.
  • ʿAbbās-nizhād, Muḥsin. Qurʾān, rawānshināsī wa ʿulūm-i tarbiyatī. Mashhad, Bunyād-i Pizhūhish-hā-yi Qurʾānī-yi Ḥawza wa Dānishgāh, 1384 Sh.
  • Qurashī Binābī, ʿAlī Akbar. Qāmūs-i Qurʾān. Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Qom, Dār al-Kitāb, 1363 Sh.
  • Marāghī, Aḥmad Muṣṭafā al-. Tafsīr al-Marāghī. Beirut, Dār al-Fikr, 1390 AH.
  • Muqātil b. Sulaymān. Tafsīr Muqātil b. Sulaymān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1423 AH.
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