Al-Jinn
الجن28 āyāt · 22 tafsīrs
قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. Say, O Messenger, to your nation: Allah revealed to me that a group of Jinn listened to my recitation of the Qur’ān in Batn Nakhla. When they went back to their people they said to them: We have heard a recited speech that is impressive in its clarity and eloquence.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ieve other than those who had already believed. In the Name of God, the Compassionate, the Merciful: [72:1] Say, 0 Muhammad (s), to people: ‘It has been revealed to me, that is to say, I have been informed byway of revelation from God, exalted be He, that (annahu: the [suffixed] pronoun is that of the matter) a company of the jinn, the jinn of Naslbin. This was at the time of the morning prayer at Batn Nakhla, a location between Mecca and Ta’if — these [jinn] being those mentioned in God’s saying, And when We sent a company of jinn your way...’ [Q.…
Open in library →يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. This speech that we heard guides to the correct belief, statements and actions, so we believed in it and we will not associate any partner with our Lord Who revealed it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a marvellous Qur’an, whose clarity, the richness of its meanings and other aSJieCts one marvels at, [72:2] which guides to rectitude, to faith and propriety. Therefore we believe in it and we will never, after this day, associate anyone with our Lord. [72:3] And [we believe] that (annahu : the pronoun in this and in the next two instances is that of the matter) — exalted be the majesty of our Lord, transcendent is His majeSty and magnificence above what is ascribed to Him — He has taken neither spouse nor son. [72:4] And that the fool among us, the ignorant one among us, used to utter at…
Open in library →وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. We have believed that He - exalted be the grandeur and majesty of our Lord - has not taken any wife nor child as the idolaters say.
Open in library →Tafsir al-Jalalayn
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وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. And that Iblis made an errant statement about Allah by attributing a wife and child to Him, may He be glorified.
Open in library →Tafsir al-Jalalayn
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وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. And that we thought that the idolaters from among mankind and the jinn were not speaking lies when they claimed that He had a wife and child, so we accepted their statement blindly following them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
sed to utter atrocious lies againft God, extreme calumny by attributing to Him a SJrouse and a son. [72:5] And we thought that (an: softened, that is to say, annahu ) humans and jinn would never utter a lie againft God, by attributing such things to Him, until we discovered their mendacity thereby. God, exalted be He, says: [72:6] And that certain individuals of mankind used to seek the protection of certain individuals of the jinn, when they Stopped over in dangerous places during their journeys — whereat every man would say, ‘I seek the protection of the lord of this place againSt the…
Open in library →وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. And that in the period of ignorance, some men from mankind used to seek protection in the jinn when they came to a frightening place. One of them would say: I seek protection in the leader of this valley from the evil of the foolish ones of his people. As a result, human beings became more afraid and terrified of the jinn.
Open in library →Tafsir al-Jalalayn
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وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. And that humans thought as you did, O jinn, that Allah will not resurrect anyone after his death for the reckoning and recompense.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ir protection, in oppressiveness, such that they would say, ‘We are now lords of jinn and humans!’. [72:7] And they, namely, the jinn, thought juft as you, O humans, thought, that (an: softened in place of the hardened form, that is to say, annahu ) God would never raise anyone, after his death. [72:8] The jinn say: And we made for the heaven, we desired to listen by Stealth, but we found it filled with mighty guards, from among the angels, and meteors, scorching Stars: this was at the time of the sending of the Prophet (s). [72:9] And we used to, that is to say, before his Mission, sit…
Open in library →وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. And that we sought the news of the heaven and we found the sky full of stern guards, who were the angels, who guarded it from the eavesdropping that we used to do, and full of flaming fires thrown at everyone who comes close to the sky.
Open in library →Tafsir al-Jalalayn
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وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. And that we in the past used to assume positions in the sky from where we could hear what the angels were deliberating, and then we would convey this to the fortune-tellers on earth. Now things have changed. Anyone of us who now tries to listen finds a flaming fire ready for him. When he goes near, it is released on him and he is burnt by it.
Open in library →Tafsir al-Jalalayn
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وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. And that we do not know what is the cause of this stern guard, is it that evil is intended for those on earth, or does Allah intend good for them. News of the sky has been cut off from us.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
t anyone liftening now will find a meteor lying in wait for him, aimed at him, ready to Strike him. [72:10] And we do not know, by not being able to eavesdrop by Stealth, whether ill is intended for those who are in the earth, or whether their Lord intends for them good. [72:11] And that among us some have become righteous, after having listened to the Qur’an, and some of us are otherwise, that is to say, a folk who are unrighteous; we are [ made up of] different seCts, oppos¬ ing groups, [some] submitters to God and [others] disbelievers.
Open in library →وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ كُنَّا طَرَائِقَ قِدَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.
Open in library →Tafsir al-Jalalayn
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وَأَنَّا ظَنَنَّا أَن لَّن نُّعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. And that we are certain that we cannot escape Allah, may He be glorified, when He intends some matter for us. We will never be able to escape Him by fleeing because He surrounds us.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
made up of] different seCts, oppos¬ ing groups, [some] submitters to God and [others] disbelievers. [72:12] And we assume that (an: softened in place of the hardened form, that is to say, annahu ) we will never be able to elude God in the earth, nor will we be able to elude Him by fleeing — we will not be able to escape Him, whether we are on earth or, fleeing from it, in the heavens. [72:13] And that when we heard the guidance, the Qur’an, we believed in it.…
Open in library →وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. And that when we heard the Qur’ān that guides to what is most upright we had faith in it. Whoever has faith in his Lord will not fear any loss of his good deeds and nor any sin that will be added to his prior sins.
Open in library →Tafsir al-Jalalayn
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وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. And that some of us submit and follow Allah by obeying Him, and some of us go astray from the path of moderation and steadfastness. Those who submit to Allah by following him and doing righteous actions, they are the ones who have sought after guidance and the right way.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
diminishing of his good deeds, nor oppression, [nor] injustice, by having his evil deeds increased. [72:14] And that among us some have submitted [to God], while some of us are unjuft, tyrants — on account of their disbelief. So whoever has submitted [to God], those are the ones who seek right guid¬ ance. [72:15] And as for those are unjuft, they will be firewood, fuel, for Hell!” ’(anna, annahum, and annahu totalling all twelve instances [above], including innahu ta’dld and anna minnal-muslimuna and what comes in between them may be read with a kasra [sc.…
Open in library →وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Those who go astray from the path of moderation and steadfastness, they will be firewood that will be used to light the fire of Hell together with other human beings like them.
Open in library →Tafsir al-Jalalayn
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وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. Just as I revealed to him that a group of the jinn listened to him, I revealed to him that if human beings and the jinn remained steadfast on the path of Islam, and practiced on what it contained, then Allah would have given them plenty water to drink and provided them with various blessings.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
fatha [sc. anna, annahum etc.] indicating the statement that will follow [as a rela¬ tive clause]). [72:16] God, exalted be He, says [the following] about the Meccan disbelievers: And [it has been re¬ vealed to me] that if they ( allaw: softened in place of the hardened form, its subjedt having been omit¬ ted, that is to say, annahum [law], which is a supplement to annahu iftama’a, ‘that [a company of jinn] listened’) adopt the [right] path, the path of submission [to God], We will give them abundant water to drink, plenteous [water], from the heaven — this was after rain had been withhel…
Open in library →لِّنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. To test them in that, are they thankful for Allah’s favours or are they ungrateful for them? Whoever turns away from the Qur’ān and the admonitions it contains, His Lord will enter him into a difficult punishment that he will not be able to bear.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nteous [water], from the heaven — this was after rain had been withheld from them for seven years — [72:17] so that We may try them, teSt them, therein, and so know, through knowledge outwardly mani¬ fested, the nature of their gratitude. And whoever turns away from the remembrance of his Lord, [from] the Qur’an, We will admit him (naslukhu, or read [firSt person] yaslukhu, ‘He will admit him’) into a tortuous chaftisement. [72:18] And [it has been revealed to me] that the places of prayer belong to God, so do not invoke, in them, anyone along with God, by associating others with Him, li…
Open in library →وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. And that the mosques belong to Him (may He be glorified) and not to anyone else. So do not call on anyone together with Allah and become like the Jews and the Christians in their synagogues and churches.
Open in library →Tafsir al-Jalalayn
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وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. And that when Allah’s servant, Muhammad (peace be on him) stood up to worship His Lord in Batn Nakhla, the jinn were almost piled on top of him because of the huge crowd when they heard him reciting the Qur’ān.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s and Christians do, who, when they enter their churches and temples, they ascribe partners to God. [72:19] And that (annahu; or innahu as a new sentence, the pronoun being that of the matter) when the servant of God, the Prophet Muhammad (s), rose to invoke Him, to worship Him, at Batn Nakhla, they, that is, the jinn listening to his recitation, were almoft upon him in heaps ( libadan or lubadan, the plural of libda [or lubda], like felt in the way they were heaped on top of one another, crowding in their eager¬ ness to listen to the Qur’an). [72:20] He said, in response to the disbelie…
Open in library →قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. O Messenger! Say to these idolaters: I only call unto my Lord alone and I do not associate anyone else as partner to Him in worship, whoever he may be.
Open in library →Tafsir al-Jalalayn
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قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. Say to them: I do not have any power to ward off any harm that Allah has decreed for you, nor do I have any power to draw any benefit that Allah has withheld from you.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e said’], has qul, ‘Say:’) ‘I invoke only my Lord, as God, and I do not associate anyone with Him’. [72:21] Say: ‘I truly have no power to bring you any harm, to lead [you] aStray, or any guidance’, any good. [72:22] Say: ‘Indeed none shall protect me from God, from His chastisement, were I to disobey Him, and I shall never find besides Him, that is, other than Him, any refuge.
Open in library →قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. Say to them: No one can save me from Allah if I go against Him, and I will never find any place of refuge to take refuge in besides Him.
Open in library →Tafsir al-Jalalayn
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إِلَّا بَلَاغًا مِّنَ اللَّهِ وَرِسَالَاتِهِ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. But that which is in my power is to convey to you what Allah has instructed me to convey to you, and His message that He sent with me to you. Whoever goes against Allah and His messenger, his fate is entry into the fire of Hell to remain their forever and never come out.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nt, were I to disobey Him, and I shall never find besides Him, that is, other than Him, any refuge. [72:23] [I have power to bring you] only a communication ( ilia baldghan is excepted from the direcft objecft clause of amliku, ‘I have power [to bring]’, that is to say, I have power only to communicate [the Message] to you, from God, that is, on His behalf, and His Messages (wa-risdldtihi is a supplement to baldghan, ‘a communication; what comes between the excepted clause and the clause from which it is excepted is a parenthetical Statement intended to emphasise the preclusion of [the Pr…
Open in library →حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. The disbelievers will persist in their disbelief until when they see on the day of judgment the punishment that they were warned of in the world. At that time, they will come to know who has the weaker protector and they will come to know who has less helpers.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, in other words, they shall enter it with their abiding having been preordained) therein forever’. [72:24] Such that when they see ( hatta is for inceptiveness, [but] also entailing a purposive sense to an implied preceding clause, that is to say, they persist in their disbelief until they come to see ...) what they are promised, of chastisement, they will then know, at the moment that it befalls them, [either] on the day of Badr or on the Day of Resurrection, who is weaker in supporters and fewer in numbers, in as¬ sistants: is it them or the believers — according to the former [reading…
Open in library →قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. O Messenger! Say to these idolaters who reject the resurrection: I do not know whether the punishment you are warned of is near, or whether it has a fixed time that only Allah knows.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Some of them said, ‘When will this promise be [fulfilled]?’, whereupon the following was revealed: [72:25] Say: ‘I do not know if what you are promised, of chastisement, is near, or if my Lord has set a [distant] length for it, an extent and a term which only He knows. [72:26] Knower [He is] of the Unseen, what is hidden from servants, and He does not disclose. He [does not] reveal, His Unseen to anyone, from mankind, [72:27] except to a messenger of whom He approves. Then, in addition to disclosing to him what He will [to disclose] of it, by way of [making it] a miracle for him.…
Open in library →عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.
Open in library →Tafsir al-Jalalayn
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إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. Except for a messenger whom He, may He be glorified, selects and then discloses to him what He wishes. He sends guards from the angels to go before the messenger and protect him so that no one besides the messenger gains access to this.
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لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. This is done in the hope that the messenger may know that the messengers before him had conveyed the messages of their Lord that He had instructed them to convey because of the care that Allah gave to it. Allah’s knowledge surrounds whatever is with the angels and messengers. Nothing of that is hidden from Him. He has counted the number of everything, so that nothing is hidden from Him, may He be glorified.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ers, angels to preserve him until He has con¬ veyed [it] to him as part of the [entire] revelation, [72:28] so that He, God, may know, by knowledge outwardly manifested, that (an: softened in place of the hardened form, that is to say, annahu ) they, that is, the messengers, have conveyed the Messages of their Lord (the plural person [of the verb ablaghu, ‘they have conveyed’] takes into account [the plural] implication of man, ‘whom’), and He encompasses all that is with them ( wa-ahata bima ladayhim is a supplement to an implied clause, that is to say: so He has knowledge of that) and k…
Open in library →