Bismi Allahi arrahmani arraheem
tafseer
According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.
Most
of the commentators, on the basis of this tradition, believe that this
relates to the Holy Prophet's well known journey to Taif, which had
taken place three years before the Hijrah in the 10th year of the
Prophethood. But this is not correct for several reasons. The jinn's
hearing the Qur'an during the journey to Taif has been related in
Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn
who had believed after hearing the Qur'an on that occasion were already
believers in the Prophet Moses and the previous scriptures. On the
contrary, vv. 2- 7 of this surah clearly show that the jinn who heard
the Qur'an on this occasion were polytheists and deniers of the
Hereafter and Prophethood.
Then,
it is confirmed historically that in his journey to Taif none
accompanied the Holy Prophet except Hadrat Zaid bin Harithah. On the
contrary, concerning this journey Ibn Abbas says that the Holy Prophet
(upon whom be peace) was accompanied by some of his Companions.
Furthermore, the traditions also agree that in that journey the jinn
heard the Qur'an when the Holy Prophet had stopped at Nakhlah on his
return journey from Taif to Makkah, and in this journey, according to
the traditions of Ibn Abbas, the event of the jinn's hearing the Qur'an
occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore,
in view of these reasons what seems to be correct is that in Surah
Al-Ahqaf and Surah Al Jinn, one and the same event has not been
narrated, but these were two separate events, which took place during
two separate journeys.
As
far as Surah Al-Ahqaf is concerned, it is agreed that the event
mentioned in it occurred on the return journey from Taif in the 10th
year of Prophethood. As for the question, when this second event took
place, its answer is not given by the tradition of Ibn Abbas, nor any
other historical tradition shows as to when the Holy Prophet had gone to
the Fair of Ukaz along with some of his Companions. However, a little
consideration of vv 8-10 of this surah shows that this could only be an
event of the earliest stage of Prophethood. In these verses it has been
stated that before the appointment of the Holy Prophet (upon whom be
peace) to Divine Mission the jinn used to have one or another
opportunity to eavesdrop in the heavens in order to hear news of the
unseen, but after it they suddenly found that angels had been set as
guards and meteorites were being shot on every side so that they could
find no place of safety from where they could hear the secret news.
Thereupon they had set about searching for the unusual thing that had
occurred on the earth, or was going to occur, because of which the
security measures had been tightened up. Probably since then many
companies of the jinn must have been moving about in search of the
unusual occurrence and one of them after having heard the Qur'an from
the Holy Prophet (upon whom be peace) must have formed the opinion that
that was the very thing for the sake of which all the gates of the
heavens had been shut against the jinn.
Reality of Jinn
Before
one starts the study of this Surah one must clearly know what is the
reality of the jinn so as to avoid any possible mental confusion. Many
people of the modern times are involved in the misunderstanding that the
jinn are not real, but only a figment of the ancient superstition and
myths. They have not formed this opinion on the basis that they have
known all the realities and truths about the universe and have thus
discovered that the jinn do not exist. They cannot claim to possess any
such knowledge either. But they have assumed without reason and proof
that nothing exists in the universe except what they can see, whereas
the sphere of human perceptions as against the vastness of this great
universe is not even comparable to a drop of water as against the ocean.
Here, the person who thinks that what he does not perceive, does not
exist, and what exists must necessarily be perceived, in fact, provides a
proof of the narrowness of his own mind. With this mode of thought, not
to speak of the jinn, man cannot even accept and acknowledge any
reality, which he cannot directly experience and observe, and he cannot
even admit the existence of God, to say nothing of admitting any other
unseen reality.
Those
of the Muslims who have been influenced by modernism, but cannot deny
the Qur'an either, have given strange interpretations of the clear
statements of the Qur'an about the jinn, Iblis and Satan. They say that
this does not refer to any hidden creation, which may have its own
independent existence, but it sometimes implies man's own animal forces,
which have been called Satan, and sometimes it implies savage and wild
mountain tribes, and sometimes the people who used to listen to the
Qur'an secretly. But the statements of the Qur'an in this regard are so
clear and explicit that these interpretations bear no relevance to them
whatever.
The
Qur'an frequently mentions the jinn and the men in a manner as to
indicate that they are two separate creations. For this, see Al Araf:
38, Hind : 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56,
and the entire surah Ar-Rahman, which bears such clear evidence as to
leave no room to regard the jinn as a human species.
In
Surah Al-Araf: 12, Al Hijr : 26-27 and Ar-Rahman : 14-19, it has been
expressly stated that man was created out of clay and jinn out of fire.
In
Surah Al Hijr: 27, it has been said that the jinn had been created
before man. The same thing is testified by the story of Adam and Iblis,
which has been told at seven different places in the Qur'an, and at
every place it confirms that Iblis was already there at the creation of
man. Moreover, in surah Al-Kahf: 50, it has been stated that Iblis
belonged to the jinn.
In surah Al-Araf: 27, it has been stated in clear words that the jinn see the human beings but the human beings do not see them.
In
surah Al-Hijr: 16-l8, surah As- Saaffat: 6-10 and surah Al-Mulk: 5, it
has been said that although the jinn can ascend to the heavens, they
cannot exceed a certain limit; if they try to ascend beyond that limit
and try to hear what goes on in the heavens, they are not allowed to do
so, and if they try to eavesdrop they are driven away by meteorites. By
this the belief of the polytheistic Arabs that the jinn possess the
knowledge of the unseen, or have access to Divine secrets, has been
refuted. The same error has a]so been refuted in Saba: 14.
Al-Baqarah:
30-34 and Al- Kahf: 50 show that Allah has entrusted man with the
vicegerency of the earth and the men are superior to the jinn. Although
the jinn also have been given certain extraordinary powers and abilities
an example of which is found in An-Naml 39, yet the animals likewise
have been given some powers greater than man, but these are no argument
that the animals are superior to man.
The
Qur'an also explains that the jinn, like men, are a creation possessed
of power and authority, and they, just like them, can choose between
obedience and disobedience, faith and disbelief. This is confirmed by
the story of Satan and the event of the jinn affirming the faith as
found in Surahs Al-Ahqaf and Al-Jinn.
At
scores of places in the Qur'an, it has also been stated that Iblis at
the very creation of Adam had resolved to misguide mankind, and since
then the Satanic jinn have been persistently trying to mislead man, but
they do not have the power to overwhelm him and make him do something
forcibly. However, they inspire him with evil suggestions, beguile him
and make evil seem good to him. For this, see An-Nisa 117- 120, Al-Araf:
11-17, Ibrahim: 22, Al-Hijr: 30-42, An-Nahl 98-100, Bani Israil 61-65.
The
Qur'an also tells us that in the pre Islamic ignorance the polytheistic
Arabs regarded the jinn as associates of God, worshiped them and
thought they were descended from God. For this, see A1-An'am: 100, Saba :
40-41, As Saffat: 158.
From
these details, it becomes abundantly clear that the jinn have their own
objective existence and are a concealed creation of an entirely
different species from man. Because of their mysterious qualities,
ignorant people have formed exaggerated notions and concepts about them
and their powers, and have even worshiped them, but the Qur'an has
explained the whole truth about them, which shows what they are and what
they are not.
Theme and Topics
In
this Surah in vv. 1-15, it has been told what was the impact of the
Qur'an on the company of the jinn when they heard it and what they said
to their fellow jinn when they returned to them. Allah, in this
connection, has not cited their whole conversation but only those
particular things which were worthy of mention. That is why the style is
not that of a continuous speech but sentences have been cited so as to
indicate that they said this and this. If one studies these sentences
spoken by the jinn carefully, one can easily understand the real object
of the narration of this event of their affirming the faith and or
mentioning this conversation of theirs with their people in the Qur'an.
The explanations that we have given of their statements in our Notes
will be of further help in understanding this object.
After
this, in vv 16-l8, the people have been admonished to the effect:"If
you refrain from polytheism and follow the way of righteousness firmly,
you will be blessed; otherwise if you turn away from the admonition sent
down by Allah, you will meet with a severe punishment." Then, in vv.
19-23, the disbelievers of Makkah have been reproached, as if to say:
When the Messenger of Allah calls you towards Allah, you surround and
mob him from every side, whereas the only duty of the Messenger is to
convey the messages of Allah. He does not claim to have any power to
bring any gain or cause any harm to the people." Then, in vv. 24-25 the
disbelievers have been warned to the effect: "Today you are trying to
overpower and suppress the Messenger seeing that he is helpless and
friendless, but a time will come when you will know who in actual fact
is helpless and friendless. Whether that time is yet far off, or near at
hand, the Messenger has no knowledge thereof, but it will come to pass
in any case." In conclusion, the people have been told: The Knower of
the unseen is Allah alone. The Messenger receives only that knowledge
which Allah is pleased to give him. This knowledge pertains to matters
connected with the performance of the duties of Prophethood and it is
delivered to him in such security which does not admit of any external
interference whatever.
This
shows that the jinn at that time were not visible to the Holy Prophet
(upon whom be peace), nor he knew that they were hearing the Qur'an
being recited, but Allah informed him of the incident afterwards by
Revelation. Hadrat 'Abdullah bin 'Abbas also has, in connection with
this incident, stated: "The Holy Messenger of Allah had not recited the
Qur'an before the jinn, nor did he see them." (Muslim, Tirmidhi, Musnad
Ahmad, Ibn Jarir).
2The
words in the original are: Qur an-an 'ajaba. Qur an means "something
which is read again and again", and the jinn probably used this word in
this very meaning, for they were introduced to this Divine Revelation
for the first time, and they did not perhaps know then that what they
were hearing, was the Qur'an itself. 'Ajab is a superlative, which is
used in Arabic for a wonderful thing. So, what the jinn said means: "We
have heard such a wonderful recital which is unique both in its language
and in its subject-matter."
This
also shows that the jinn not only hear what human beings say but also
understand their language fully, although it is not necessary that all
the jinn might know all the human languages. It is possible that those
of them who live in a particular region of the earth might know the
language of the people of that region. But in any case this statement of
the Qur'an clearly shows that the jinn who listened to the Qur'an at
that time were so conversant with the Arabic language that they not only
appreciated the matchless eloquence of the Divine Word but also
understood its sublime subject-matter fully well.
3This throws light on several things:
(1) That the jinn do not deny Allah's existence and His being Lord and Sustainer;
(2)
that among them also there are polytheists, who like polytheistic human
beings ascribe divinity to others than Allah: thus, the community of
the jinn whose members heard the Qur'an was polytheistic;
(3)
that the Prophethood and revelation of Divine scriptures does not exist
among the jinn, but whoever of them believe, they believe in the
Prophets raised among human beings and in the Books brought by them.
This same thing is confirmed by Al-Ahqaf: 29-30, where it has been
stated that the jinn who had then heard the Qur'an, were from among the
followers of the Prophet Moses, and they after having heard the Qur'an,
had invited their people to believe in the Revelation that had been sent
down by God confirming the previous scriptures. Surah ArRahman also
points to the same, for its whole subject-matter shows that the audience
of the Holy Prophet's invitation are both the men and the jinn.
4From this we know two things;
(1)
That these jinn were either from among the Christian jinn, or they were
followers of a different religion in which Allah was regarded as having
children and families.
(2)
That at that time the Holy Prophet (upon whom be peace) was reciting
some such part of the Qur'an hearing which they realized the error of
their creed and knew that it was sheer ignorance and impudence to
ascribe wife and children to the High and Exalted Being of Allah.
5The
word safihuna as used in the Text can be spoken for an individual as
well as for a group. If it is taken for a foolish individual, it would
imply Iblis and if for a group, it would imply a group of foolish jinn
who said such things.
6That
is, "We were misled by those falsehoods because we could never think
that the men or the jinn could ever dare forge a lie about Allah, but
having heard this Qur'an we now know that they were, in fact, liars."
7Ibn
`Abbas says that in the pre-Islamic days of ignorance when the Arabs
had to spend a night in some uninhabited, desolate valley, they would
shout out: "We seek refuge of the jinn, who is owner of this valley." In
other traditions of the pre-Islamic ignorance also the same thing has
been reported frequently. For example, if in a place they ran short of
water and fodder, the wandering Bedouins would send one of their men to
some other place to see if water and fodder were available; and when
they reached the new site under his direction, they would shout out
before they halted to pitch the camp: "We seek refuge of the sustainer
of this valley so that we may live here in peace from every calamity."
They believed that every un-inhabited place was under the control of one
or another jinn, and if someone stayed there without seeking his
refuge, the jinn would either himself trouble the settlers, or would let
others trouble them. These believing jinn are referring to this very
thing. They meant that when man, the vicegerent of the earth, started
fearing them without any reason, and started seeking their refuge
instead of God's, it caused their people to become even more arrogant,
haughty and wicked, and they became even more fearless and bold in
adopting error and disbelief.
8Another
meaning of this sentence can be: "Allah will not resurrect anyone after
death." As the wards are comprehensive they can be taken to mean that,
as among human beings, so among the jinn too there were the people who
denied both the Prophethood and the Hereafter. However, in view of the
theme that follows, the meaning that we have given in the text above is
preferable, for according to it these believing jinn tell the people of
their community: "Your view is proved wrong that Allah will not appoint
anyone as a Messenger. In fact, the gates of heavens have been closed on
us only because Allah has already appointed a Messenger. "
9This
is the reason why these jinn were now out searching as to what
particularly had happened, or was going to happen, on the earth, which
had necessitated strict security measures against eavesdropping so that
they were driven away from wherever they tried to eavesdrop in any way.
10This
shows that such extraordinary measures were adopted in the heavens only
on two kinds of occasions: first, when Allah might decide to inflict
the dwellers of the earth with a torment, and the Divine will might be
that before it was actually inflicted the jinn might not know and convey
its news to warn their friendly human beings of the impending disaster.
Second, that Allah might appoint a Messenger on the earth, and strict
security measures might be adopted so that neither the messages being
conveyed to him be interfered with by the satans nor should they be able
to know beforehand what instructions were being given to the Messenger.
Thus, the saying of the jinn means: "When we noticed that strict
security measures had been adopted in the heavens for the safeguard of
the news, and the meteorites were being showered profusely, we wanted to
know which of the two things had happened: whether Allah had caused a
torment to descend suddenly on some people of the earth, or a Messenger
had been raised somewhere on the earth. We were on the lookout for the
same when we heard the wonderful Revelation, which guides to the Right
Path, and we came to know that Allah had not sent down a torment but had
raised a Messenger to show the Right Way to the people." For further
explanation, see E.N.'s 8 to 12 of Al-Hijr, E.N. 7 of As Saaffat, E.N. I
1 of Al-Mulk).
11That
is, "Morally also there are good and bad jinn among us, and from the
viewpoint of creed as well all do not follow one and the same religion,
but we are divided into different groups." With these words the
believing jinn want to convince the other jinn of their community that
they certainly stood in need of finding out the right way and could not
dispense with this need.
12That
is, "We were led by this very idea to the way of success. As we were
not fearless of Allah and we believed that we would not be able to avoid
His punishment if we disobeyed Him, so when we heard the Divine
Revelation that had been sent to show the right way, we could not have
the courage and boldness to persist in the beliefs that our foolish
people had spread among us, afar we had known the truth."
13"Fear
of loss": fear of being given a lesser reward than what one actually
deserves for one's good deeds, and "injustice" that one may be deprived
of the reward for the good deeds done but duly punished for the errors
committed or punished innocent; no believer has any fear of such an
injustice from Allah.
14Here,
one may ask: when, according to the Qur'an, the jinn have been created
from the fire, what harm can the fire of Hell do them? The answer is:
Even according to the Qur'an, man has been created out of the earth; why
does then man feel hurt when a clod of earth is thrown at him? The
truth is that although the whole body of man has been made from the
earthly substances, when a living man of flesh and blood is molded from
them he becomes an entirely different thing from those substances; then
other things made from the same substances become a means of causing
harm to him. Likewise, although the jinn also have been created from the
fire, when a living and sentient creation has been made from it, the
same fire becomes a means of causing harm and hurt for it. (For further
explanation, see E.N. 15 of Surah Ar-Rahman).
15The conversation of the jinn having come to an end, with this begins the speech of Allah.
16This
is the same thing as has been said above in Surah Nuh: 10-11. "Seek
forgiveness of Allah. .. He will send abundant rains for you from
heaven. " (For explanation, see E.N. 12 of Surah Nuh). Abundance of
water has been used for abundance of blessings metaphorically for human
life and habitation depend on water. Without water there can be no human
settlement, nor can man's basic needs be fulfilled, nor his industries
work and prosper.
17"We
might try them by that blessing": "We might see whether they remain
grateful after having received the blessing or not, and whether they put
Our blessing to right use or not."
18"To
turn away from Allah's remembrance" means that one may reject the
advice and admonition sent down by Allah, or one may disdain giving ear
to Allah's remembrance, or one may turn away from the worship of Allah.
19The
commentators generally have taken "mosques" to mean the places of
worship. Accordingly, the verse means: "None should he associated in the
worship of Allah in the places of worship. Hadrat Hasan Basri says: The
entire earth is a place of worship, and the verse means to say:
polytheism ought not to be committed anywhere on God's earth," He has
reasoned out this meaning from the Holy Prophet's Hadith "For me the
entire earth has been made a place of worship and a means of obtaining
purity:" Hadrat Sa`id bin Jubair has interpreted masajid to imply the
parts of the body on which one prostrates oneself, i.e. the hands, the
knees, toes and forehead. According to this explanation, the verse
means: These limbs have been made by Allah; no one should prostrate
oneself on these before anyone other than Allah.
20"Servant of Allah": the Holy Prophet (upon whom be peace).
Bismillaahir Rahmaanir Raheem
- Qul oohiya ilaiya annna hustama'a nafarum minal jinni faqaalooo innaa sami'naa quraanan ajaba
- Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa 'ahada
- Wa annahoo Ta'aalaa jaddu Rabbinaa mat'takhaza saahibatanw wa laa walada
- Wa annahoo kaana yaqoolu safeehunaa 'al allahi shatata
- Wa annaa zanannaaa al lan taqoolal insu wal jinnu 'al allahi kaziba
- Wa annahoo kaana rijaalun minal insi ya'oozoona bi rijaalin minal jinni fa zaadoohum rahaqa
- Wa annahum zannoo kamaa zanantum al lany yab'asal laahu 'ahada
- Wa annaa lamasnas samaaa'a fa wajadnaahaa muli'at harasan shadeedanw wa shuhuba
- Wa annaa kunnaa naq'udu minhaa maqaa'ida lis'sam'i famany yastami'il 'aana yajid lahoo shihaabar rasada
- Wa annaa laa nadreee asharrun ureeda biman fil ardi 'am 'araada bihim rabbuhum rashada
- Wa annaa minnas saalihoona wa minnaa doona zaalika kunnaa taraaa'iqa qidada
- Wa annaa zanan naaa al lan nu'jizal laaha fil ardi wa lan nu'jizahoo haraba
- Wa annaa lammaa sami'nal hudaaa aamannaa bihee famany yu'min bi rabbihee falaa yakhaafu bakhsanw wa laa rahaqa
- Wa annaa minnal muslimoona wa minnal qaasitoona faman aslama fa ulaaa'ika taharraw rashada
- Wa ammal qaasitoona fa kaanoo li jahannama hataba
- Wa alla wis taqaamoo 'alat tareeqati la asqaynaahum maa'an ghadaqa
- Linaftinahum feeh; wa many yu'rid 'an zikri rabbihee yasluk hu 'azaaban sa'ada
- Wa annal masaajida lil laahi falaa tad'oo ma'al laahi 'ahada
- Wa annahoo lammaa qaama 'abdul laahi yad'oohu kaadoo yakoonoona 'alaihi libada
- Qul innamaaa ad'oo rabbee wa laaa ushriku biheee 'ahada
- Qul innee laaa amliku lakum darranw wa laa rashada
- Qul innee lany yujeeranee minal laahi 'ahadunw, wa lan ajida min doonihee multahada
- Illaa balaagham minal laahi wa risaalaatih; wa many ya'sil laaha wa rasoolahoo fa inna lahoo naara jahannama khaalideena feehaaa 'abada
- Hattaaa izaa ra aw maa yoo'adoona fasaya'lamoona man ad'afu naasiranw wa aqallu 'adada
- Qul in adreee a qareebum maa too'adoona am yaj'alu lahoo rabbeee 'amada
- 'Aalimul ghaibi falaa yuzhiru alaa ghaibiheee 'ahada
- Illaa manir tadaa mir rasoolin fa innahoo yasluku min baini yadaihi wa min khalfihee rasada
- Liya'lama an qad ablaghoo risaalaati rabbihim wa ahaata bi maa ladaihim wa ahsaa kulla shai'in 'adadt
- Transliteration: Bismillahir Rahmanir Rahim.
- Say: It has been revealed to me that a company of Jinns listened (to the Qur´an). They said, ´We have really heard a wonderful Recital!
- ´It gives guidance to the Right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord.
- ´And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.
- ´There were some foolish ones among us, who used to utter extravagant lies against Allah;
- ´But we do think that no man or spirit should say aught that untrue against Allah.
- ´True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly.
- ´And they (came to) think as ye thought, that Allah would not raise up any one (to Judgment).
- ´And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires.
- ´We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire watching him in ambush.
- ´And we understand not whether ill is intended to those on earth, or whether their Lord (really) intends to guide them to right conduct.
- ´There are among us some that are righteous, and some the contrary: we follow divergent paths.
- ´But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight.
- ´And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short (account) or of any injustice.
- Amongst us are some that submit their wills (to Allah), and some that swerve from justice. Now those who submit their wills - they have sought out (the path) of right conduct:
- ´But those who swerve,- they are (but) fuel for Hell-fire´-
- (And Allah´s Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance.
- "That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty.
- "And the places of worship are for Allah (alone): So invoke not any one along with Allah;
- "Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd."
- Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."
- Say: "It is not in my power to cause you harm, or to bring you to right conduct."
- Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge except in Him,
- "Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever."
- At length, when they see (with their own eyes) that which they are promised,- then will they know who it is that is weakest in (his) helper and least important in point of numbers.
- Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term.
- "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-
- "Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him,
- "That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."
- Transliteration: Bismillahir Rahmanir Rahim.
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