Surah Al-Jinn (The Jinn) - سورة الجن
بسم الله الرحمن الرحيم
{ قل } يا محمد للناس { أُحي إليَّ } أي أخبرت بالوحي من الله تعالى { أنه } الضمير للشأن { استمع } لقراءتي { نفر من الجن } جن نصيبين وذلك في صلاة الصبح ببطن نخل، موضوع بين مكة والطائف، وهم الذين ذكروا في قوله تعالى (وإذ صرفنا إليك نفرا من الجن) الآية { فقالوا } لقومهم لما رجعوا إليهم { إنا سمعنا قرآنا عجب } يتعجب منه في فصاحته وغزارة معانيه وغير ذلك.
Transliteration
Qul oohiya ilayya annahu istamaAAanafarun mina aljinni faqaloo inna samiAAnaqur-anan AAajaba
Sahih International
Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.
Malay
Katakanlah (wahai Muhammad): "Telah diwahyukan kepadaku, bahawa sesungguhnya: satu rombongan jin telah mendengar (Al-Quran yang aku bacakan), lalu mereka (menyampaikan hal itu kepada kaumnya dengan) berkata: `Sesungguhnya kami telah mendengar Al-Quran (sebuah Kitab Suci) yang susunannya dan kandungannya sungguh menakjubkan!
{ يهدي إلى الرشد } الإيمان والصواب { فآمنا به ولن نشرك } بعد اليوم { بربنا أحدا } .
Transliteration
Yahdee ila arrushdi faamannabihi walan nushrika birabbina ahada
Sahih International
It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.
Malay
`Kitab yang memberi panduan ke jalan yang betul, lalu kami beriman kepadanya, dan kami tidak sekali-kali akan mempersekutukan sesuatu makhluk dengan Tuhan kami.
{ وأنه } الضمير للشأن فيه وفي الموضعين بعده { تعالى جد ربنا } تنزه جلاله وعظمته عما نُسب إليه { ما اتخذ صاحبة } زوجة { ولا ولدا } .
Transliteration
Waannahu taAAala jaddu rabbinama ittakhatha sahibatan wala walada
Sahih International
And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son
Malay
`Dan (ketahuilah wahai kaum kami!) Bahawa sesungguhnya: tertinggilah kebesaran dan keagungan Tuhan kita daripada beristeri atau beranak.
{ وأنه كان يقول سفيهنا } جاهلنا { على الله شططا } غلوا في الكذب بوصفه بالصاحبة والولد.
Transliteration
Waannahu kana yaqoolu safeehunaAAala Allahi shatata
Sahih International
And that our foolish one has been saying about Allah an excessive transgression.
Malay
`Dan (dengan ajaran Al-Quran nyatalah) bahawa sesungguhnya: (ketua) yang kurang akal pertimbangannya dari kalangan kita telah mengatakan terhadap Allah kata-kata yang melampaui kebenaran;
{ وأنا ظننا أن } مخففة، أي أنه { لن تقول الإنس والجن على الله كذبا } بوصفه بذلك حتى تبينا كذبهم بذلك قال تعالى:
Transliteration
Waanna thanannaan lan taqoola al-insu waljinnu AAala Allahikathiba
Sahih International
And we had thought that mankind and the jinn would never speak about Allah a lie.
Malay
`Dan bahawa sesungguhnya (nyatalah kesalahan) kita menyangka bahawa manusia dan jin tidak sekali-kali akan berani mengatakan sesuatu yang dusta terhadap Allah.
{ وأنه كان رجال من الإنس يعوذون } يستعيذون { برجال من الجن } حين ينزلون في سفرهم بمخوف فيقول كل رجل أعوذ بسيد هذا المكان من شر سفهائه { فزادوهم } بعوذهم بهم { رهقا } فقالوا سدنا الجن والإنس.
Transliteration
Waannahu kana rijalun minaal-insi yaAAoothoona birijalin mina aljinni fazadoohumrahaqa
Sahih International
And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.
Malay
`Dan bahawa sesungguhnya adalah (amat salah perbuatan) beberapa orang dari manusia, menjaga dan melindungi dirinya dengan meminta pertolongan kepada ketua-ketua golongan jin, kerana dengan permintaan itu mereka menjadikan golongan jin bertambah sombong dan jahat.
{ وأنهم } أي الجن { ظنوا كما ظننتم } يا إنس { أن } مخففة من الثقيلة، أي أنه { لن يبعث الله أحدا } بعد موته.
Transliteration
Waannahum thannoo kama thanantuman lan yabAAatha Allahu ahada
Sahih International
And they had thought, as you thought, that Allah would never send anyone [as a messenger].
Malay
`Dan bahawa sesungguhnya (tidaklah benar) manusia menyangka sebagaimana yang kamu sangka, bahawa Allah tidak sekali-kali mengutuskan sebarang Rasul (atau tidak akan membangkitkan manusia pada hari kiamat).
قال الجن { وأنا لمسنا السماء } رمنا استراق السمع { فوجدناها ملئت حرسا } من الملائكة { شديدا وشهبا } نجوما محرقة وذلك لما بعث النبي صلى الله عليه وسلم.
Transliteration
Waanna lamasna assamaafawajadnaha muli-at harasan shadeedanwashuhuba
Sahih International
And that indeed we already try seek news at the heaven but had found it filled the sky with the guards who are very strong control, and (with stoning and stoning) fire that flaming.
Malay
`Dan bahawa sesungguhnya kami telah berusaha mencari berita langit, lalu kami dapati langit itu penuh dengan pengawal-pengawal yang sangat kuat kawalannya, dan (dengan rejaman-rejaman) api yang menyala.
{ وأنا كنا } أي قبل مبعثه { نقعد منها مقاعد للسمع } أي نستمع { فمن يستمع الآن يجد له شهابا رصدا } أرصد له ليرمى به.
Transliteration
Waanna kunna naqAAudu minhamaqaAAida lissamAAi faman yastamiAAi al-anayajid lahu shihaban rasada
Sahih International
Whereas indeed we ago normal occupy place (stop) in the sky to listen (speaking) then now anyone that trying to hear, will find fire that flaming that wait him in ambush.
Malay
`Padahal sesungguhnya kami dahulu biasa menduduki tempat-tempat (perhentian) di langit untuk mendengar (percakapan penduduknya); maka sekarang sesiapa yang cuba mendengar, akan mendapati api yang menyala yang menunggu merejamnya.
{ وأنا لا ندري أشر أُريد } بعد استراق السمع { بمن في الأرض أم أراد بهم ربهم رشدا } خيرا.
Transliteration
Waanna la nadree asharrunoreeda biman fee al-ardi am arada bihim rabbuhumrashada
Sahih International
And so we do not know whether (with availability control sky that so) want afflict reinforcements to pupulation earth, or whether their Lord to lavished gooness to them?
Malay
`Dan bahawa sesungguhnya kami tidak mengetahui adakah (dengan adanya kawalan langit yang demikian) hendak menimpakan bala bencana kepada penduduk bumi, atau pun Tuhan mereka hendak melimpahkan kebaikan kepada mereka?
{ وأنا منا الصالحون } بعد استماع القرآن { ومنا دون ذلك } أي قوم غير صالحين { كنا طرائق قددا } فرقا مختلفين مسلمين وكافرين.
Transliteration
Waanna minna assalihoonawaminna doona thalika kunna tara-iqaqidada
Sahih International
And among us are the righteous, and among us are [others] not so; we were [of] divided ways.
Malay
`Dan bahawa sesungguhnya (memang maklum) ada di antara kita golongan yang baik keadaannya, dan ada di antara kita yang lain dari itu; kita masing-masing adalah menurut jalan dan cara yang berlainan.
{ وأنا ظننا أن } مخففة من الثقيلة أي أنه { لن نعجز الله في الأرض ولن نعجزه هربا } لا نفوته كائنين في الأرض أو هاربين منها في السماء.
Transliteration
Wanna thanannaan lan nuAAjiza Allaha fee al-ardi walan nuAAjizahuharaba
Sahih International
And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight.
Malay
`Dan bahawa sesungguhnya kita (sekarang) mengetahui, bahawa kita tidak sekali-kali akan dapat melepaskan diri dari balasan Allah (walau di mana sahaja kita berada) di bumi, dan kita juga tidak sekali-kali akan dapat melarikan diri dari balasanNya (walau ke langit sekalipun).
{ وأنا لما سمعنا الهدى } القرآن { آمنا به فمن يؤمن بربه فلا يخاف } بتقدير هو { بخسا } نقصا من حسناته { ولا رهقا } ظلما بالزيادة في سيئاته.
Transliteration
Waanna lamma samiAAnaalhuda amanna bihi faman yu/min birabbihifala yakhafu bakhsan wala rahaqa
Sahih International
And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden.
Malay
`Dan bahawa sesungguhnya kami, ketika mendengar petunjuk (Al-Quran), kami beriman kepadanya (dengan tidak bertangguh lagi); kerana sesiapa yang beriman kepada Tuhannya, maka tidaklah ia akan merasa bimbang menanggung kerugian (mengenai amalnya yang baik), dan juga tidak akan ditimpakan sebarang kesusahan.
{ وأنا منا المسلمون ومنا القاسطون } الجائرون بكفرهم { فمن أسلم فأولئك تحروْا رشدا } قصدوا هداية.
Transliteration
Waanna minna almuslimoonawaminna alqasitoona faman aslama faola-ikataharraw rashada
Sahih International
And among us are Muslims [in submission to Allah ], and among us are the unjust. And whoever has become Muslim - those have sought out the right course.
Malay
`Dan bahawa sesungguhnya (dengan datangnya Al-Quran, nyatalah) ada di antara kita golongan yang berugama Islam, dan ada pula golongan yang (kufur derhaka dengan) menyeleweng dari jalan yang benar; maka sesiapa yang menurut Islam (dengan beriman dan taat), maka merekalah golongan yang bersungguh-sungguh mencari dan menurut jalan yang benar,
{ وأما القاسطون فكانوا لجهنم حطبا } وقودا وأنا وأنهم وأنه في اثني عشر موضعا هي وأنه تعالى وأنا منا المسلمون وما بينهما بكسر الهمزة استئنافا وبفتحها بما يوجه به.
Transliteration
Waama alqasitoona fakanoolijahannama hataba
Sahih International
But as for the unjust, they will be, for Hell, firewood.'
Malay
` Adapun orang-orang yang menyeleweng dari jalan yang benar, maka mereka menjadi bahan bakaran bagi neraka Jahannam. '
قال تعالى في كفار مكة { وأنْ } مخففة من الثقيلة واسمها محذوف، أي وأنهم وهو معطوف على أنه استمع { لو استقاموا على الطريقة } أي طريقة الإسلام { لأسقيناهم ماء غدقا } كثيرا من السماء وذلك بعد ما رفع المطر عنهم سبع سنين.
Transliteration
Waallawi istaqamoo AAala attareeqatilaasqaynahum maan ghadaqa
Sahih International
And [ Allah revealed] that if they had remained straight on the way, We would have given them abundant provision
Malay
(Nabi Muhammad diwahyukan menerangkan lagi): "Dan bahawa sesungguhnya! Jika mereka (manusia dan jin) itu berjalan betul di atas jalan (Islam), sudah tentu Kami (akan memberikan mereka sebab-sebab kemewahan, terutama) menurunkan hujan lebat kepada mereka.
{ لنفتنهم } لنختبرهم { فيه } فنعلم كيف شكرهم علم ظهور { ومن يعرض عن ذكر ربه } القرآن { نسلكه } بالنون والياء ندخله { عذابا صعدا } شاقا.
Transliteration
Linaftinahum feehi waman yuAArid AAanthikri rabbihi yasluk-hu AAathaban saAAada
Sahih International
So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment.
Malay
"(Pemberian yang demikian) untuk Kami menguji (dan menzahirkan bawaan dan keadaan) mereka dalam menikmati apa yang Kami berikan itu (adakah mereka bersyukur dan tetap betul menurut Islam); dan (ingatlah), sesiapa yang berpaling dari mengingati Tuhannya, (dengan berlaku ingkar - derhaka, maka) Tuhan akan memasukkannya ke dalam azab yang memuncak beratnya.
{ وأن المساجد } مواضع الصلاة { لله فلا تدعوا } فيها { مع الله أحدا } بأن تشركوا كما كانت اليهود والنصارى إذا دخلوا كنائسهم وبيعهم أشركوا.
Transliteration
Waanna almasajida lillahi falatadAAoo maAAa Allahi ahada
Sahih International
And [He revealed] that the masjids are for Allah , so do not invoke with Allah anyone.
Malay
"Dan bahawa sesungguhnya masjid-masjid itu untuk (ibadat kepada) Allah semata-mata; maka janganlah kamu seru dan sembah sesiapapun bersama-sama Allah.
{ وأنه } بالفتح والكسر استئنافا والضمير للشأن { لما قام عبد الله } محمد النبي صلى الله عليه وسلم { يدعوه } يعبده ببطن نخل { كادوا } أي الجن المستمعون لقراءته { يكونون عليه لبدا } بكسر اللام وضمها جمع لبدة كاللبد في ركوب بعضهم بعضا ازدحاما حرصا على سماع القرآن.
Transliteration
Waannahu lamma qama AAabdu AllahiyadAAoohu kadoo yakoonoona AAalayhi libada
Sahih International
And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass."
Malay
"Dan bahawa sesungguhnya, ketika hamba Allah (Nabi Muhammad) berdiri mengerjakan ibadat kepadaNya, mereka hampir-hampir menindih satu sama lain mengerumuninya".
{ قال } مجيبا للكفار في قولهم ارجع عما أنت فيه وفي قراءة قل { إنما أدعو ربي } إلها { ولا أشرك به أحدا } .
Transliteration
Qul innama adAAoo rabbee walaoshriku bihi ahada
Sahih International
Say, [O Muhammad], "I only invoke my Lord and do not associate with Him anyone."
Malay
Katakanlah (wahai Muhammad): "Sesungguhnya aku hanyalah beribadat kepada Tuhanku semata-mata, dan aku tidak mempersekutukanNya dengan sesiapapun".
{ قل إني لا أملك لكم ضرا } غيا { ولا رشدا } خيرا.
Transliteration
Qul innee la amliku lakum darranwala rashada
Sahih International
Say, "Indeed, I do not possess for you [the power of] harm or right direction."
Malay
Katakanlah lagi; " Sesungguhnya aku tidak berkuasa mendatangkan sebarang mudarat dan tidak juga berkuasa mendatangkan sebarang kebaikan bagi kamu.
{ قل إني لن يجيرني من الله } من عذابه إن عصيته { أحد ولن أجد من دونه } أي غيره { ملتحدا } ملتجأ.
Transliteration
Qul innee lan yujeeranee mina Allahiahadun walan ajida min doonihi multahada
Sahih International
Say, "Indeed, there will never protect me from Allah anyone [if I should disobey], nor will I find in other than Him a refuge.
Malay
Katakanlah lagi; "Sesungguhnya aku, tidak sekali-kali akan dapat diberi perlindungan oleh sesiapapun dari (azab) Allah (jika aku menderhaka kepadaNya), dan aku tidak sekali-kali akan mendapat tempat perlindungan selain daripadaNya,
{ إلا بلاغا } استثناء من مفعول أملك، أي لا أملك لكم إلا البلاغ إليكم { من الله } أي عنه { ورسالاته } عطف على بلاغا وما بين المستثنى منه والاستثناء اعتراض لتأكيد نفي الاستطاعة { ومن يعص الله رسوله } في التوحيد فلم يؤمن { فإن له نار جهنم خالدين } حال من ضمير من في له رعاية في معناها وهي حال مقدرة والمعنى يدخلونها مقدار خلودهم { فيها أبدا } .
Transliteration
Illa balaghan mina Allahiwarisalatihi waman yaAAsi Allahawarasoolahu fa-inna lahu nara jahannama khalideenafeeha abada
Sahih International
But [I have for you] only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
Malay
"(Aku diberi kuasa) hanya menyampaikan (wahyu) dari Allah dan perintah-perintahNya (yang ditugaskan kepadaku menyampaikannya); dan sesiapa yang menderhaka kepada Allah dan ingkarkan bawaan RasulNya, maka sesungguhnya disediakan baginya neraka Jahannam; kekalah mereka di dalamnya selama-lamanya.".
{ حتى إذا رأوْا } إبتدائية فيها معنى الغاية لمقدر قبلها أي لا يزالون على كفرهم إلى أن يروا { ما يوعدون } به من العذاب { فسيعلمون } عند حلوله بهم يوم بدر أو يوم القيامة { من أضعف ناصرا وأقل عددا } أعوانا أهم أم المؤمنون على القول الأول أو أنا أم هم على الثاني فقال بعضهم متى هذا الوعد؟ فنزل:
Transliteration
Hatta itha raaw mayooAAadoona fasayaAAlamoona man adAAafu nasiranwaaqallu AAadada
Sahih International
[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.
Malay
(Golongan yang kufur ingkar itu tetap memandang engkau lemah dan kurang penyokong wahai Muhammad), sehingga apabila mereka melihat (azab) yang dijanjikan kepada mereka, maka (pada saat itu) mereka akan mengetahui siapakah orangnya yang lemah penolong-penolongnya, dan sedikit jumlah bilangannya.
{ قل إن } أي ما { أدري أقريب ما توعدون } ؟ من العذاب { أم يجعل له ربي أمدا } غاية وأجلا لا يعلمه إلا هو.
Transliteration
Qul in adree aqareebun ma tooAAadoonaam yajAAalu lahu rabbee amada
Sahih International
Say, "I do not know if what you are promised is near or if my Lord will grant for it a [long] period."
Malay
(Jika ditanya bilakah azab itu? Maka) katakanlah: "Aku tidak mengetahui sama ada (azab) yang dijanjikan kepada kamu itu sudah dekat, atau Tuhanku menentukan bagi kedatangannya satu tempoh yang lanjut.
{ عالم الغيب } ما غاب عن العباد { فلا يظهر } يطلع { على غيبه أحدا } من الناس.
Transliteration
AAalimu alghaybi fala yuthhiruAAala ghaybihi ahada
Sahih International
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
Malay
"Tuhanlah sahaja yang mengetahui segala yang ghaib, maka Ia tidak memberitahu perkara ghaib yang diketahuiNya itu kepada sesiapapun, -
{ إلا من ارتضى من رسول فإنه } مع إطلاعه على ما شاء منه معجزة له { يسلك } يجعل ويسير { من بين يديه } أي الرسول { ومن خلفه رصدا } ملائكة يحفظونه حتى يبلغه في جملة الوحي.
Transliteration
Illa mani irtada min rasoolinfa-innahu yasluku min bayni yadayhi wamin khalfihi rasada
Sahih International
Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
Malay
"Melainkan kepada mana-mana Rasul yang di redaiNya (untuk mengetahui sebahagian dari perkara ghaib yang berkaitan dengan tugasnya; apabila Tuhan hendak melakukan yang demikian) maka Ia mengadakan di hadapan dan di belakang Rasul itu malaikat-malaikat yang menjaga dan mengawasnya (sehingga perkara ghaib itu selamat sampai kepada yang berkenaan).
{ ليعلم } الله علم ظهور { أن } مخففة من الثقيلة أي أنه { قد أبلغوا } أي الرسل { رسالات ربهم } روعي بجمع الضمير معنى من { وأحاط بما لديهم } عطف على مقدر، أي فعلم ذلك { وأحصى كل شيء عددا } تمييز وهو محول من المفعول والأصل أحصى عدد كل شيء.
Transliteration
LiyaAAlama an qad ablaghoo risalatirabbihim waahata bima ladayhim waahsa kullashay-in AAadada
Sahih International
That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.
Malay
"(Tuhan mengadakan malaikat-malaikat itu) supaya Ia mengetahui bahawa sesungguhnya - (dengan jagaan mereka) - Rasul-rasul itu telah menyampaikan perutusan-perutusan Tuhan mereka, (dengan sempurna); pada hal Ia memang mengetahui dengan meliputi segala keadaan yang ada pada mereka, serta Ia menghitung tiap-tiap sesuatu: satu persatu".
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Semoga
Allah Subha-nahu-wa-Ta'ala memberkati kita semua!!!
BismillahirRahmanirRahim
In the name of Allah, Most Gracious, Most Merciful
72. Al ‘Jinn Introduction
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.
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 2
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.
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 7 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.
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.”
GOD ALMIGHTY SAYS IN THE HOLY QURAN: "NO REWARD DO I ASK OF YOU FOR IT: MY REWARD IS ONLY FROM THE LORD OF THE UNIVERSE". (Surah 26 'Asy'araa: verse 109)
Tags: Al Jinn
