1. Qul oohiya ilaiya annna hustama'a nafarum minal jinni faqaalooo innaa sami'naa quraanan ajaba
قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا
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!Recitation by Mishary Al-Alfasy
Name
"Al-Jinn" is the name of this Surah as well as the title of its subject matter,
for in it the event of the Jinn's hearing the Qur'an and returning to their
people to preach Islam to them, has been related in detail.
Period of Revelation
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).
21That is, to call upon Allah is no objectionable thing, which may so provoke
the people. The evil thing, however, is that one should associate another with
Allah in His divinity, and this I never do; this is done by those who mob and
surround me when they hear God mentioned by me.
22That is, "I do not claim to have any share or role in the Godhead of Allah,
nor that I possess any power in making or marring the people's destinies. I am
only a Messenger and the mission that has been entrusted to me is no more than
that I should convey the messages of Allah to you. As for the powers of Godhead,
they wholly belong to Allah. Not to speak of benefiting or harming others, I do
not have the power to cause good or harm even to myself. If I disobey Allah, I
cannot seek and have refuge anywhere from His punishment, and 1 have no helper
and protector beside Allah." (For further explanation, see E.N. 7 of Ash-Shura).
23This does not mean that every sin and act of disobedience will cause one to
live in Hell for ever, but in view of the context in which this thing bas been
said, the verse means: the one who does not accept the invitation to Tauhid
given by Allah and His Messenger and does not refrain from polytheism will
suffer in Hell for ever.
24The background of this verse is that those of the Quraish who used to mob and
surround the, Holy Prophet (upon whom be peace) as soon as they heard his
invitation calling to Allah, were under the delusion that they had a strong band
at their back and that the Holy Prophet had only a handful of men with him, and
therefore, they would easily overwhelm him. At this it is being said: Today
these people find the Messenger helpless and friendless and themselves supported
and strengthened by great hosts and, therefore, feel encouraged and emboldened
to suppress the invitation to the Truth. But when the evil time with which they
are being threatened comes, they will know who in actual fact is helpless and
friendless.
25The style itself shows that this is an answer which has been given without
citing the question. Probably, hearing what has been said above, the opponents
might have asked mockingly and tauntingly: "When will the time with which you
are threatening us come?" In response, the Holy Prophet (upon whom be peace) was
commanded to say: "The time will certainly come, but I have not been told the
date of its coming. Allah alone knows whether is will come soon, or whether a
distant term has been set for it. "
26That is, the knowledge of the unseen wholly rests with Allah: He does not give
the whole of this knowledge to anyone.
27That is, the Messenger by himself is no knower of the unseen, but when Allah
chooses him to perform the mission of Prophethood, He grants him the knowledge
of those of the unseen truths which He is pleased to grant.
28"Guards": Angels. That is, when Allah sends down the knowledge of the unseen
realities to the Messenger by revelation, He appoints angels on every side to
safeguard it so that the knowledge reaches the Messenger in a safe condition,
free from every kind of adulteration. This is the same thing which has been
expressed in vv. 8-9 above, saying: After the appointment of the Holy Messenger
the jinn found that all the doors to the heavens had been closed, and they
noticed that strict security measures had been adopted because of which no room
had been left for them to eavesdrop.
29This can have three meanings:
(1) That the Messenger may know that the angels have delivered the messages of
Allah to him precisely and accurately;
(2) that Allah may know that the angels have conveyed the messages of their Lord
to His Messenger precisely and accurately; and
(3) that Allah may know that the Messenger has conveyed the messages of his Lord
to His servants precisely and accurately.
The words of the verse are comprehensive and may possibly imply all the three
meanings. Besides, the verse also points out two other things: first, that the
Messenger is given that knowledge of the unseen, which is necessary for him to
perform his mission of Prophethood; second, that the angels keep watch that the
Revelation reaches the Messenger safely and also that the Messenger conveys the
messages of his Lord to His servants precisely and accurately.
30That is, Allah's power so encompasses the Messenger as well as the angels that
if they swerve even a little from His will, they can be detected immediately.
Moreover, a complete record has been kept of each letter of the messages sent
down by Allah. The Messengers and the angels cannot dare add or subtract even a
letter from them.