What is the difference between the waswas (whispering) of the nafs (soul) and Satan

Sources

• ✓ 41:36 · Fussilat

  41:36 · Muhammad Marmaduke Pickthall

  وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌۭ فَٱسْتَعِذْ بِٱللَّهِ ۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

  And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower.

• ✓ Tafsir Ibn Kathir on 41:36

  Sunni

  Tafsir Ibn Kathir · 41:36

  God says: "And who is better in speech than one who invites to Allah," meaning, one who calls God's servants to Him, urging them toward faith. "And does righteousness," meaning he practices good deeds himself, and "and says, 'Indeed, I am of the Muslims,'" that is, he is personally guided regarding his words. His calling benefits himself and others. This type of person is not among those who command good but do not do it themselves or forbid evil but still commit it. Rather, he commands good, avoids evil, and invites creation to the Creator, Blessed and Exalted be He. This applies generally to anyone who invites to good and is rightly guided himself. The Messenger of God, peace be upon him, is certainly the foremost example of this, as stated by scholars Muhammad ibn Sirin, al-Suddi, and Abd al-Rahman ibn Zayd ibn Aslam. Some have said the verse refers specifically to the pious muezzins, supported by authentic hadith such as in Sahih Muslim: "The muezzins will have the longest necks on the Day of Resurrection" and reports that describe the imam as guarantor and the muezzin as trustworthy, with God's guidance and forgiveness upon them. Ibn Abi Hatim narrated a chain from Sa'd ibn Abi Waqqas that the arrows of the muezzins before God on the Day of Judgment are like the arrows of those who strive in God's path, and the time between the adhan and iqama likened to spilling blood in God's cause. Ibn Mas'ud said, "If I were a muezzin, I would not mind not performing pilgrimage or fighting." Umar ibn al-Khattab also remarked that if he were a muezzin, his matter would be complete, and he would not care if he did not stand in night prayer or fast. He heard the Prophet ﷺ say, "O God, forgive the muezzins" three times. Umar asked why, given how hard they endure the calls, and the Prophet replied that a time will come when people neglect adhan except by the weak among them, and God has forbidden the fire from the flesh of the muezzins. Aisha said that this verse applies to the muezzin calling to prayer with "Come to prayer," for he is inviting to God. Ibn Umar and Ikrima also said this verse was revealed about the muezzins. Al-Baghawi quoted Abu Umama al-Bahili, who said "works righteousness" means performing the two rak'ahs of prayer between adhan and iqama. He then cited the hadith from Abdullah ibn Mughaffal where the Prophet ﷺ said, "Between every two calls to prayer there is a prayer," adding that the third call is voluntary. This hadith is reported by several scholars including Abu Dawud, Tirmidhi, and al-Nasa'i, who considered it hasan (good). The correct understanding is that the verse is general for both muezzins and others. Regarding the occasion of revelation, the adhan was not fully legislated in Mecca since it was ordained in Medina after the migration, following the dream of Abd Allah ibn Zayd, reported to the Prophet ﷺ, who instructed it be given by Bilal due to his melodious voice. Thus, as Abd al-Razzaq narrated from Ma'mar, quoting al-Hasan al-Basri, who recited this verse and said: "This is the beloved of God, the friend of God, the elect of God, the best of people on earth to God, he has answered God's call and called people to what God accepted, did righteousness and said, 'I am of the Muslims,' he is God's caliph." Regarding "And not equal are the good and the bad," there is a great difference between good and evil deeds. "Repel [evil] by that which is better" means respond to those who wrong you with kindness, as Umar said: You should not punish one who disobeys God in you by doing a similar sin, but obey God in that matter. "Then whoever was between you and him enmity [will become] as though he was a devoted friend." When you do good to your enemy, that kindness leads him to your friendship, affection, and closeness—the bond of compassion and goodwill. "And none is granted it except those who are patient," meaning only those who can endure this conduct truly practice it, as it is difficult for the soul. "And none is granted it except one having a great portion [of good]." They gain abundant success in this world and the next. Ali ibn Abi Talha, quoting Ibn Abbas, explained this verse as God's command to believers to be patient in anger, forbearing toward ignorance, and forgiving in harm. If they do so, God protects them from Satan, and their enemy becomes humble as if a close and devoted friend. As for "And if an evil suggestion comes to you from Satan, then seek refuge in Allah," this means that the human Satan can sometimes be deceived by goodness shown toward him, but the jinn Satan is not subdued except by seeking refuge with His Creator, who has power over the Satan. When you seek refuge in God and turn to Him, He blocks the Satan and defeats his cunning. The Prophet ﷺ used to say upon rising for prayer: "I seek refuge in God, the All-Hearing, All-Knowing, from the accursed Satan, from his teasing, blowing, and whispering." This passage is unique in the Qur'an excepting a similar place in Surah Al-A'raf (verses 199-200) which commands forgiveness, the enjoining of good, turning away from ignorance, and seeking refuge from Satan, and in Surah Al-Mu'minun (verses 96-98), which commands repelling evil with good and seeking refuge from the whisperings of devils. The latter is more strenuous because forgiving and turning from the ignorant is easier than responding kindly to the evildoer, which the soul loves, making confrontation difficult and requiring firm struggle and strong faith, hence the emphasis on seeking refuge with God here by the definite article indicating certainty: "So seek refuge in Allah; indeed, He is the Hearing, the Knowing."