| This Surah (Revealed) Meccan, consisting of 28 verses.(Al-Jinn)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
Say, O Muhammad (s), to people: âIt has been revealed to me, that is to say, I
have been informed by way 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 Nasībīn. This was at the time of the morning
prayer at Batn Nakhla, a location between Mecca and Tāâif â these [jinn] being those mentioned in Godâs
saying, And when We sent a company of jinn your wayââ [Q. 46:29] â listened, to my recitation, then said,
to their people upon returning to them: âWe have indeed heard a marvellous Qurâān, whose clarity, the
richness of its meanings and other aspects one marvels at,
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Tafseer
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.
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Tafseer
And [we believe] that (annahu: the pronoun in this and in the next two instances
is that of the matter) â exalted be the majesty of our Lord, transcendent is His majesty and magnificence
above what is ascribed to Him â He has taken neither spouse nor son.
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Tafseer
And that the fool among us, the ignorant one among us, used to utter atrocious
lies against God, extreme calumny by attributing to Him a spouse and a son.
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Tafseer
And we thought that (an: softened, that is to say, annahu) humans and jinn would
never utter a lie against God, by attributing such things to Him, until we discovered their mendacity
thereby. God, exalted be He, says:
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Tafseer
695 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 â whereat every man
would say, âI seek the protection of the lord of this place against the evil of the insolent ones in
itâ â so that they increased them, by their seeking their protection, in oppressiveness, such that they would say,
âWe are now lords of jinn and humans!â.
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Tafseer
And they, namely, the jinn, thought just 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.
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Tafseer
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).
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Tafseer
And we used to, that is to say, before his Mission, sit in [certain] places
therein to listen in; but anyone listening now will find a meteor lying in wait for him, aimed at him, ready to
strike him.
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Tafseer
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.
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Tafseer
And that among us some have become righteous, after having listened to the
Qurâān, and some of us are otherwise, that is to say, a folk who are unrighteous; we are [made up of]
different sects, opposing groups, [some] submitters to God and [others] disbelievers.
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Tafseer
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 â we
will not be able to escape Him, whether we are on earth or, fleeing from it, in the heavens.
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Tafseer
And that when we heard the guidance, the Qurâān, we believed in it. For whoever
believes in his Lord (read an implied huwa, âheâ, [before fa-lā yakhāfu]) shall fear neither loss, a
diminishing of his good deeds, nor oppression, [nor] injustice, by having his evil deeds increased.
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Tafseer
And that among us some have submitted [to God], while some of us are unjust,
tyrants â on account of their disbelief. So whoever has submitted [to God], those are the ones who seek
right guidance.
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Tafseer
And as for those are unjust, they will be firewood, fuel, for Hell!â â (annā,
annahum, and annahu totalling all twelve instances [above], including innahu taâālā and annā minnāâl-muslimūna and
what comes in between them may be read with a kasra [sc. innā, innahum etc.] indicating a new sentence
[every time], or with a fatha [sc. annā, annahum etc.] indicating the statement that will follow [as a
relative clause]). 696
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Tafseer
God, exalted be He, says [the following] about the Meccan disbelievers: And [it
has been revealed to me] that if they (allaw: softened in place of the hardened form, its subject having
been omitted, that is to say, annahum [law], which is a supplement to annahu istamaâa, âthat [a company of
jinn] listenedâ) adopt the [right] path, the path of submission [to God], We will give them abundant water
to drink, plenteous [water], from the heaven â this was after rain had been withheld from them for seven
years â
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Tafseer
so that We may try them, test them, therein, and so know, through knowledge
outwardly manifested, the nature of their gratitude. And whoever turns away from the remembrance of his
Lord, [from] the Qurâān, We will admit him (naslukhu, or read [first person] yaslukhu, âHe will admit himâ)
into a tortuous chastisement.
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Tafseer
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, like the Jews and Christians do,
who, when they enter their churches and temples, they ascribe partners to God.
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Tafseer
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 almost 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
eagerness to listen to the Qurâān).
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Tafseer
He said, in response to the disbelievers saying, âAbandon this affair of yours!â
(a variant reading [for qāla, âhe saidâ], has qul, âSay:â) âI invoke only my Lord, as God, and I do not associate
anyone with Himâ.
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Tafseer
Say: âI truly have no power to bring you any harm, to lead [you] astray, or any
guidanceâ, any good.
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Tafseer
Say: âIndeed 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.
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Tafseer
[I have power to bring you] only a communication (illā balāghan is excepted from
the direct object clause of amliku, âI have power [to bring]â, 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-risālātihi is a
supplement to balāghan, âa communicationâ; 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 Prophetâs]
âability [to bring them anything else]â). And whoever disobeys God and His Messenger, concerning the
affirmation of [His] Oneness, and hence does not believe â indeed there will be for him the fire of
Hell, abiding (khālidīna is a circumstantial qualifier referring to the person indicated by man, âwhoeverâ, in
lahu, âfor himâ, taking into account its [plural] import; it [khālidīna] is also an implied circumstantial
qualifier, in other words, they shall enter it with their abiding having been preordained) therein foreverâ. 697
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Tafseer
Such that when they see (hattā 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 â) 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 assistants: is it them or the believers â according to the former [reading]? Or, is it Me or them,
according to the latter. Some of them said, âWhen will this promise be [fulfilled]?â, whereupon the
following was revealed:
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Tafseer
Say: âI 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.
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Tafseer
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,
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Tafseer
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, He despatches, He
appoints and sends forth, before him, namely, the Messenger, and behind him watchers, angels to preserve him
until He has conveyed [it] to him as part of the [entire] revelation,
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Tafseer
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 ablaghū, âthey have conveyedâ] takes into
account [the plural] implication of man, âwhomâ), and He encompasses all that is with them (wa-ahāta
bimā ladayhim is a supplement to an implied clause, that is to say: so He has knowledge of that)
and keeps count of all thingsâ (âadadan, âcountâ, is for specification; it is transformed from a direct object
[sc. âadada], originally: ahsā âadada kulli shayâin, âHe keeps count of all thingsâ).
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