72. Sūrat al-Jinn

٧٢۔ سُورَةُ الجِنّ

72.1 A beautiful speech of the jinns who embraced Islam after hearing the Quran. Jinns also have different religions and sects, among jinns there are some Muslims and some deviators from the Truth.

٧٢۔١ مقطع في سُورَةُ الجِنّ

quran:72:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

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.  

Say, O Muhammad (s), to people: ‘It 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 Tā’if — these ˹jinn˺ being those mentioned in God’s saying, And when We sent a company of jinn your way…’ ˹Q. 46:29˺ — listened, to my recitation, then said, to their people upon returning to them: “We have indeed heard a marvellous Qur’ān, whose clarity, the richness of its meanings and other aspects one marvels at,
القرآن:٧٢:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا  

{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.

It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.  

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.

يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا  

{يهدي إلى الرشد} الإيمان والصواب {فآمنا به ولن نشرك} بعد اليوم {بربنا أحدا}.

And ˹it teaches˺ that exalted is the nobleness of our Lord; He has not taken a wife or a son  

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.

وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا  

{وأنه} الضمير للشأن فيه وفي الموضعين بعده {تعالى جد ربنا} تنزه جلاله وعظمته عما نُسب إليه {ما اتخذ صاحبة} زوجة {ولا ولدا}.

And that our foolish one has been saying about Allah an excessive transgression.  

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.

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا  

{وأنه كان يقول سفيهنا} جاهلنا {على الله شططا} غلوا في الكذب بوصفه بالصاحبة والولد.

And we had thought that mankind and the jinn would never speak about Allah a lie.  

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:

وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا  

{وأنا ظننا أن} مخففة، أي أنه {لن تقول الإنس والجن على الله كذبا} بوصفه بذلك حتى تبينا كذبهم بذلك قال تعالى:

And there were men from mankind who sought refuge in men from the jinn, so they ˹only˺ increased them in burden.  

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 evil of the insolent ones in it’ — so that they increased them, by their seeking their protection, in oppressiveness, such that they would say, ‘We are now lords of jinn and humans!’.

وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا  

{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.

And they had thought, as you thought, that Allah would never send anyone ˹as a messenger˺.  

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.

وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا  

{وأنهم} أي الجن {ظنوا كما ظننتم} يا إنس {أن} مخففة من الثقيلة، أي أنه {لن يبعث الله أحدا} بعد موته.

And we have sought ˹to reach˺ the heaven but found it filled with powerful guards and burning flames.  

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).

وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا  

قال الجن {وأنا لمسنا السماء} رمنا استراق السمع {فوجدناها ملئت حرسا} من الملائكة {شديدا وشهبا} نجوما محرقة وذلك لما بعث النبي ﷺ .

And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.  

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.

وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا  

{وأنا كنا} أي قبل مبعثه {نقعد منها مقاعد للسمع} أي نستمع {فمن يستمع الآن يجد له شهابا رصدا} أرصد له ليرمى به.

And we do not know ˹therefore˺ whether evil is intended for those on earth or whether their Lord intends for them a right course.  

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.

وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا  

{وأنا لا ندري أشر أُريد} بعد استراق السمع {بمن في الأرض أم أراد بهم ربهم رشدا} خيرا.

And among us are the righteous, and among us are ˹others˺ not so; we were ˹of˺ divided ways.  

And that among us some have become righteous, after having listened to the Qur’ān, 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.

وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا  

{وأنا منا الصالحون} بعد استماع القرآن {ومنا دون ذلك} أي قوم غير صالحين {كنا طرائق قددا} فرقا مختلفين مسلمين وكافرين.

And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight.  

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.

وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا  

{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.

And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden.  

And that when we heard the guidance, the Qur’ān, we believed in it. For whoever believes in his Lord (read an implied huwa, ‘he’, ˹before fa-lā yakhāfu˺) shall fear neither loss, a diminishing of his good deeds, nor oppression, ˹nor˺ injustice, by having his evil deeds increased.

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا  

{وأنا لما سمعنا الهدى} القرآن {آمنا به فمن يؤمن بربه فلا يخاف} بتقدير هو {بخسا} نقصا من حسناته {ولا رهقا} ظلما بالزيادة في سيئاته.

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.  

And that among us some have submitted ˹to God˺, while some of us are unjust, tyrants — on account of their disbelief. So whoever has submitted ˹to God˺, those are the ones who seek right guidance.

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا  

{وأنا منا المسلمون ومنا القاسطون} الجائرون بكفرهم {فمن أسلم فأولئك تحروْا رشدا} قصدوا هداية.

But as for the unjust, they will be, for Hell, firewood.'  

And as for those are unjust, they will be firewood, fuel, for Hell!” ’ (annā, annahum, and annahu totalling all twelve instances ˹above˺, including innahu ta‘ālā and annā minnā’l-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˺).

وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا  

{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.