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Showing posts with label Meccan Surah. Show all posts
Showing posts with label Meccan Surah. Show all posts

Tuesday 23 February 2021

Surah Al-Ma'arij - The Ascending Stairways: Exegesis / Tafsir of 70th Chapter of Qur'an


Sūrah Al-Maʻārij " المعارج " - The Ascending Stairways is the seventieth chapter (sūrah) of the Qur'an with 44 verses (āyāt) and two Ruku, part of the 29th 'Juz. The Surah takes its name from the word dhil Ma'arij in 3rd ayah. The subject matter bears evidence that this Surah too was sent down in conditions closely resembling those under which Surah 60. Al Haaqqah was sent down. A Makki / Meccan Sūrah which is another Islamic eschatology Sūrah closely connected in subject matter with the last one (Surah Al Haaqqah). Patience and the mystery of Time will show the ways that climb the Heaven. Sin and Goodness must each eventually come to its own.

The surah is divided into two Ruku as under:
  • Ruku One [Verses 1-35]: The day of judgement will be equal to fifty thousand years and Disbelievers will wish to save themselves from the punishment at the expense of their children, wives, brothers and relatives, but it will not happen
  • Ruku One [Verses 36-44]: Paradise is not for the disbelievers and Disbelievers will have downcast eyes and countenances distorted with shame
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

Ruku One [Verses 1-35]

سَاَلَ سَآئِلٌ ۢ بِعَذَابٍ وَّاقِعٍۙ‏ 
( 1 )   A supplicant asked for a punishment bound to happen
Some commentators have taken the verb sa'ala in the Text in the meaning of asking, and have interpreted the verse to mean: "The asker has asked: whom will the torment with which we are being threatened befall'" And Allah has answered it, saying: "It will befall the disbelievers." But most of the commentators have taken sa'ala here in the meaning of demanding. Nasa'i and other traditionists have related a tradition from Ibn 'Abbas, and Hakim hold it as authentic, that Nadr bin al-Harith Kaladah had said "O God, if it is really the Truth sent dawn by You, then rain down stones on us from the heavens, or send down any other painful torment on us." (AI-Anfal: 32). Apart from this, at several places in the Qur'an the disbelievers' this challenge has been related: "Why don't you bring down on us the torment that you threaten us with?" For instance, see Yunus: 4b-48, Al-Anbiya': 36-41, An-Naml; 67-72, Saba: 26-30, Ya Sin: 45-52, Al-Mink: 24-27. 

Tafsir Ibn Kathir: This Ayah contains an assumed meaning that is alluded to by the letter "Ba''. It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. 
It is similar to Allah's statement: (And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. 
Al-`Awfi reported from Ibn `Abbas concerning the Ayah: (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them.'' 

Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement: (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen.'' Then he said, "This is their saying, (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)'' (8:32) 

Allah's statement, (about to befall (Waqi`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn `Abbas said, "Waqi` means coming.''

Yusuf Ali Explanation: Any one might ask. When will Judgment come? That question usually implies doubt. The answer is: the knowledge of Time is beyond man's comprehension. But there is something which touches him closely and concerns his conduct and his future welfare; and that is explained in four propositions. (1) Judgment is sure to come, and none can ward it off; (2) it will exact a dreadful Penalty from Unbelievers, but the righteous have nothing to fear; (3) it will be a Penalty from Allah, the Lord of both Justice and Mercy; it will not be merely a blind calamity of fate; and (4) further we are reminded of another title of Allah, "Lord of the Ways of Ascent"; which means that though He sits high on His Throne of Glory, He is not inaccessible, but in His infinite Mercy has provided ways of ascent to Him.

Javed Ahmad Ghamidi Explanation: The actual word is: سُؤَال. However, since it is used with the preposition ب, according to linguistic principles it encompasses the meaning of “to hasten and to make fun.” In other words, in order to make fun they would ask to hasten the punishment. The questions they would pose as a result would be: Where has that punishment been stranded? Why hasn’t it come till now? We have been threatened by it since ages, but it seems that it is resting somewhere because it has not arrived as yet?

لِّلۡكٰفِرِيۡنَ لَيۡسَ لَهٗ دَافِعٌ ۙ‏ 
( 2 )   To the disbelievers; of it there is no preventer.

Muhammad Asad Explanation: In view of the fact that many of "those who deny the truth" - and, by implication, do evil in consequence of that deliberate denial - prosper in this world, a doubter might well ask whether or when this state of affairs will really be reversed and the values adjusted in accord with divine justice. An answer to the "whether" is given in the second paragraph of verse {2}; and to the "when", elliptically, at the end of verse {4}.

Tafsir Ibn Kathir: (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says:

مِّنَ اللّٰهِ ذِى الۡمَعَارِجِؕ‏ 
( 3 )   [It is] from Allah, owner of the ways of ascent.
Ma'arij is plural of Miraj, which means a stairway, or a ladder, or something by which one may go up. To call Allah dhil-Maaij (Owner of the ways of ascent) means that He is Most High and in order to go up into His Presence the angels have to ascend many heights, one above the other, as has been stated in the following verses.

Tafsir Ibn Kathir: The Tafsir of "Lord of the ways of ascent - `Ali bin Abi Talhah reported from Ibn `Abbas, "Lord of the ways of ascent means loftiness and abundance.'' Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens.'' 

Muhammad Asad Explanation: Lit., "He of the [many] ascents": a metonymical phrase implying that there are many ways by which man can "ascend" to a comprehension of God's existence, and thus to spiritual "nearness" to Him - and that, therefore, it is up to each human being to avail himself of any of the ways leading towards Him (cf. 76:3: Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful5 (to his Lord).

Yusuf Ali Explanation: Ma'arij: stair-ways, ways of ascent. In xliii. 33, the word is used in its literal sense: "silver stair-ways on which to go up". Here there is a profound spiritual meaning. Can we reach up to Allah Most High? In His infinite grace He gives that privilege to angels. But the way is not easy, nor can it be travelled in a day. See the next two notes.

تَعۡرُجُ الۡمَلٰٓـئِكَةُ وَ الرُّوۡحُ اِلَيۡهِ فِىۡ يَوۡمٍ كَانَ مِقۡدَارُهٗ خَمۡسِيۡنَ اَلۡفَ سَنَةٍ​ۚ‏ 
( 4 )   The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.
“The Spirit”: the Angel Gabriel, who has been mentioned separately from the angels in order to impress his unique glory and greatness. In Surah Ash-Shuara it has been said: The trustworthy Spirit has come down with this Quran upon your heart, (verse 193), and in Surah Al- Baqarah, say to them: Whoever is an enemy to Gabriel, should understand that he has, by Allah’s command, revealed upon your heart this Quran. (verse 97). These verses when read together show that Ar-Rooh (the Spirit) implies the Angel Gabriel.

This is an ambiguous theme the meaning of which cannot be determined precisely. We neither have any knowledge of the reality of the angels, nor can understand the nature of their ascent, nor can conceive the stairways on which they ascend. Besides, about Allah also it cannot be imagined that He lives in a particular place, for He is exalted and free from the restrictions of space and time.

In (Surah Al-Hajj, Ayat 47), it has been said: These people are demanding of you to hasten the torment. Allah will never fail to fulfill His threat, but a day with your Lord is equal to a thousand years as you reckon. In( Surah As- Sajdah, Ayat 5), it has been said: He administers the affairs of the world from the heavens to the earth, and the report of this administration ascends (to be presented) before Him in a Day whose length, according to your reckoning, is a thousand years. And here, in response to the demand for the torment, the measure of Allah’s one day has been stated to be fifty thousand years. Then the Prophet (peace be upon him) has been consoled, saying: Have patience at the demand for the torment which the people make out of jest and fun, and then it is said: They think it is far off, but We see it as near at hand. When all these verses are read together, what becomes obvious is: The people, because of their narrow and restricted outlook, measure the time of Allah’s decrees by their own scales of time and, therefore, consider a hundred years or so to be a very lengthy period, whereas in the divine conduct of affairs there are schemes spreading over a thousand years each, or fifty thousand years each, as you reckon, and this measure also is only by way of example; otherwise schemes in the universe may extend over millions and billions of years as well. Of these one is the scheme under which mankind has been created on the earth, and a time limit has been set during which it has been allowed to function here. No man can know when this scheme began, what time-limit has been decreed for its completion, what hour has been appointed for bringing it to an end, when Resurrection will take place, and what time has been fixed for raising all men, born since the beginning of creation till Resurrection, from death simultaneously and calling them to account for their deeds. We only know to some extent that part of the scheme which is passing before us, or a partial history of the past ages which exists with us. As for its beginning and end, to say nothing of knowing it, we do not even have the power to understand it, not to speak of understanding the wisdom which works behind and underlies it. Now the people who demand that the scheme be cut short and its conclusion be brought immediately before them, and if this is not done, they use it for an argument to prove that the universe has no end and conclusion. They, in fact, present a proof of their own ignorance and folly. (For further explanation, see (22:47 Surah Al-Hajj); (32:5 Surah As-Sajdah).

Tafsir Ibn Kathir: `Abdur-Razzaq reported from Ma`mar from Qatadah that Ta`ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans.'' It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves.

The Meaning of "a Day the measure whereof is fifty thousand years: (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn `Abbas that he said concerning the Ayah, (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement.'' The chain of narration of this report (to Ibn `Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from `Ikrimah that he said concerning this verse, "It is the Day of Judgement.'' Ad-Dahhak and Ibn Zayd both said the same. 

`Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah, (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. '' Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu `Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani `Amir bin Sa`sa`ah passed and it was said: `This man is the wealthiest man of Bani `Amir.' So Abu Hurayrah said, `Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, `I have been informed that you are a man of great wealth.' The man from Bani `Amir replied, `Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, `Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. 

Then the man said, `O Abu Hurayrah what is this' Abu Hurayrah replied, `I heard the Messenger of Allah say, (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) 

We interrupted saying, `O Messenger of Allah! What is their Najdah and Risl' He said, 
(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani `Amir said, `What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, `It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.''' This Hadith was also recorded by Abu Dawud and An-Nasa'i.
A Different Version of this Hadith - Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said, (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. 

In this narration (of Ahmad) the Prophet also added, (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. 

The intent behind mentioning this here is the Prophet's statement, (Until Allah judges between His servants on a day whose measurement is fifty thousand years.)

Muhammad Asad Explanation
For my rendering of ruh as "inspiration", see my explanation of Surah 16:2 [appended below]
The term rah (lit., "spirit", "soul" or "breath of life") is often used in the Qur'an in the sense of "inspiration" - and, more particularly, "divine inspiration" - since, as Zamakhshari points out in connection with the above verse as well as with the first sentence of 42:52 , "it gives life to hearts that were [as] dead in their ignorance, and has in religion the same function as a soul has in a body". A very similar explanation is given by Razi in the same context. The earliest instance in which the term rah has been used in this particular sense is 97:4.
The "ascent" of the angels and of all inspiration may be understood in the same sense as the frequently-occurring phrase "all things go back to God [as their source]" (Razi).

The very concept of "time" is meaningless in relation to God, who is timeless and infinite: cf. note [63] on the last sentence of 22:47 - "in thy Sustainer's sight a day is like a thousand years of your reckoning": in other words, a day, or an aeon, or a thousand years, or fifty thousand years are alike to Him, having an apparent reality only within the created world and none with the Creator. And since in the hereafter time will cease to have a meaning for man as well, it is irrelevant to ask as to "when" the evildoers will be chastised and the righteous given their due.

Yusuf Ali Explanation: Ruh: "The Spirit". Cf. lxxviii. 38, "the Spirit and the angels"; and xcvii. 4, "the angels and the Spirit". In xvi. 2, we have translated Ruh by "inspiration". Some Commentators understand the angel Gabriel by "the Spirit". But I think a more general meaning is possible, and fits the context better.

Javed Ahmad Ghamidi Explanation: This refers to Gabriel. He is the chief of all angels. This mention of the specific after the general is in deference to his status. 

This is from among the matters of the mutashabihat. It is impossible to grasp their true form. The implication is that they should not regard God’s affairs as analogous to their own. In His dominion, certain days are equivalent to fifty thousand earth years.

فَاصۡبِرۡ صَبۡرًا جَمِيۡلًا‏ 
( 5 )   So be patient with gracious patience.
A gracious patience: A kind of patience that behooves a magnanimous person like you.

Yusuf Ali Explanation: The prophet of Allah, persecuted and in trouble with the world, should yet hold Patience-not the sort of patience which goes with complaints expressed or suppressed, but the sort of patience that is content with the ordering of Allah's world, for he believes and knows it to be good, as did the holy Prophet Muhammad ﷺ. Such a patience is akin to Good pleasure, for it arises from the purest faith and trust in Allah.

Javed Ahmad Ghamidi Explanation: The actual words are: فَاصۡبِرۡ صَبۡرًا. What do they signify? 
Imam Amin Ahsan Islahi has explained this. He writes: Showing patience with grace and dignity means that the Prophet (sws) should neither become sad and lose hope because of their attitude nor should he take any hasty step in their response nor should he show any compromise in his stance. It has also been delineated that which makes patience as graceful and dignified. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 567)

Tafsir Ibn Kathir: meaning, `be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' 

Allah says in another Ayah, (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) 

Thus, Allah says, 

اِنَّهُمۡ يَرَوۡنَهٗ بَعِيۡدًا ۙ‏ 
( 6 )   Indeed, they see it [as] distant,

Tafsir Ibn Kathir: The happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba`id - بَعِيداً '' here means that which is impossible to occur.

وَّنَرٰٮهُ قَرِيۡبًا ؕ‏ 
( 7 )   But We see it [as] near.
This can have two meanings: (1) That these people think it cannot possibly take place, and in Our view it is going to take place very soon, (2) That these people think Resurrection is yet remote and far off, and in Our sight it is close at hand and may occur any moment.

Tafsir Ibn Kathir: Meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

Yusuf Ali Explanation: The men of evil may see the just retribution for their sins so far off that they doubt whether it would ever come. But in Allah's sight, and on the scale of the Universal Plan, it is quite near; for time as we know it hardly exists in the next world. It may come in this life; but it is bound to come eventually.

يَوۡمَ تَكُوۡنُ السَّمَآءُ كَالۡمُهۡلِۙ‏ 
( 8 )   On the Day the sky will be like murky oil,
A section of the commentators regard this sentence as related to “a day whose measure is fifty thousand years”; they say that the day whose measure has been stated to be fifty thousand years is the Day of Resurrection. In Musnad Ahmad and in the Tafsir by Ibn Jarir, a tradition has been related on the authority of Abu Saeed Khudri, saying: When wonder and amusement was expressed before the Prophet (peace be upon him) about the length of this Day with reference to this verse, he replied: By Him in Whose hand is my life, the believer will find the Day even lighter (of shorter duration) than the time he takes in performing an obligatory Prayer in the world. Had this tradition been reported through authentic channels, this verse could not be interpreted in any other way, but two of its transmitters, Darraj and his teacher Abul Haytham, are both weak and untrustworthy.

Tafsir Ibn Kathir: Terrors of the Day of Judgement - Allah says that the torment will befall the disbelievers. Ibn `Abbas, Mujahid, `Ata, Sa`id bin Jubayr, `Ikrimah, As-Suddi and others have all said, "Like the residue of oil.''

Yusuf Ali Explanation: Cf. xviii. 29 (where the wrong-doer will have a drink like melted brass in Hell); and xliv. 45, (where his food will be like molten brass). Here the appearance of the sky is compared to molten brass, or, as some understand it, like the dregs of oil. What is conveyed by the metaphor is that the beautiful blue sky will melt away.

وَتَكُوۡنُ الۡجِبَالُ كَالۡعِهۡنِۙ‏ 
( 9 )   And the mountains will be like wool,
As the colors of the mountains are different, when they are uprooted and they drift about weightless, they will appear like flakes of carded wool of different colors.
وَتَكُوۡنُ الۡجِبَالُ كَالۡعِهۡنِ الۡمَنۡفُوۡشِؕ‏ 
(Surah 101. Al-Qari'a:5) and the mountains shall be like fluffs of carded wool in varying colours.
This will be the first stage of Resurrection, when in consequence of the great disaster the whole of the present order of the world will be overthrown; the people will then be running about in confusion and bewilderment like so many scattered moths around a light; and the mountains will be flying about like carded wool of different colors. The mountains have been compared to wool of different colors because of the existence of a variety of colors in them.

Tafsir Ibn Kathir: Meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, (And the mountains will be like carded wool.) (101:5)  

Yusuf Ali Explanation: Cf. ci. 5. where the metaphor of carded wool is used. The mountains which seem so solid will be like flakes of wool driven by the carder's hand. 

وَلَا يَسۡـئَـلُ حَمِيۡمٌ حَمِيۡمًا ۖۚ
( 10 )   And no friend will ask [anything of] a friend,

Tafsir Ibn Kathir: Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-`Awfi reported from Ibn `Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says:
 (Every man that Day will have enough to make him careless of others.)'' (80:37) 
This honorable Ayah is similar to Allah's statement, (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.) (31:33) 
and He also says, (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.) (35:18) 
and He says, (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) (23:101) 
and similarly He says, (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.) (80:34-37) 
Yusuf Ali Explanation: The world as we know it win have so completely passed away that the landmarks in the heavens and on earth will also have vanished. Not only that, but the human relationships of mind and heart will have been transformed by sin into something ugly and dreadful. The sinners will be so overcome with terror at the realization of their personal responsibility that they will desert their most intimate friends, and indeed their very sight of each other will add to their agony.

يُّبَصَّرُوۡنَهُمۡ​ؕ يَوَدُّ الۡمُجۡرِمُ لَوۡ يَفۡتَدِىۡ مِنۡ عَذَابِ يَوۡمِـئِذٍۢ بِبَنِيۡهِۙ‏ 
( 11 )   They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children
Not so that they will not see each other, therefore they will not ask after each other’s welfare, but each will be seeing the other in agony and distress, yet will ignore him, being wholly preoccupied with his own torment.

Yusuf Ali Explanation: The sinner will offer his children, his family, his kinsmen, who had sheltered and protected him,-in fact everything on earth that he could-as a ransom for himself. Such would be his selfishness and his agony.

Tafsir Ibn Kathir: (Verses 11-14) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom).

وَ صَاحِبَتِهٖ وَاَخِيۡهِۙ‏ 
( 12 )   And his wife and his brother

وَفَصِيۡلَتِهِ الَّتِىۡ تُـْٔوِيۡهِۙ‏ 
( 13 )   And his nearest kindred who shelter him

Tafsir Ibn Kathir: (" وَفَصِيلَتِهِ ") "This means his tribe and his kin.'' `Ikrimah said, "This means the subdivision of his tribe that he is from.'' Ashhab reported from Malik that he said, "His Fasilah is his mother.'' 

وَمَنۡ فِى الۡاَرۡضِ جَمِيۡعًا ۙ ثُمَّ يُنۡجِيۡهِۙ‏ 
( 14 )   And whoever is on earth entirely [so] then it could save him.

Yusuf Ali Explanation: What would not the sinner give for his own deliverance! But nothing could save him. The Fire of Hell would be roaring for him!

كَلَّا ؕ اِنَّهَا لَظٰىۙ‏
( 15 )   No! Indeed, it is the Flame [of Hell],

Tafsir Ibn Kathir: Here He is describing the Hell- fire and the severity of its heat.

Javed Ahmad Ghamidi Explanation: That is the threatened punishment is the flame of Hell. The feminine pronoun in اِنَّہَا occurs in deference to fire.

نَزَّاعَةً لِّلشَّوٰى​ ۖ​ۚ‏ 
( 16 )   A remover of exteriors / that will strip off the scalp

Tafsir Ibn Kathir: Ibn `Abbas and Mujahid both said, "It is the skin of the head.'' Al-Hasan Al-Basri and Thabit Al-Bunani both said, (Nazza`ah the Shawa!) "This means respectable parts of the face.'' 

Qatadah said, (Nazza`ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs.'' Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining.'' Ibn Zayd said, "The Shawa is the marrow of the bones.'' 

As for " نَزَّاعَةً " (Nazza`ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form.''

Yusuf Ali Explanation: It would be a Fire not only burning his body, but reaching right up to his brains and his understanding and-as is said in civ. 7-his heart and affections also. In other words the Fire will burn into his inmost being.

تَدۡعُوۡا مَنۡ اَدۡبَرَ وَتَوَلّٰىۙ‏ 
( 17 )   It invites he who turned his back [on truth] and went away [from obedience]

Yusuf Ali Explanation: The analysis of sin is given in four master-strokes, of which the first two refer to the will or psychology of the sinner, and the last two to the use he makes of the good things of this life. (1) Sin begins with turning your back to the Right, refusing to face it squarely, running away from it whether from cowardice or indifference. (2) But Conscience and the sense of Right will try to prevent the flight; the Grace of Allah will meet the sinner at all corners and try to reclaim him; the hardened sinner will deliberately turn away his face from it, insult it, and reject it. (3) The result of this psychology will be that he will abandon himself to greed, to the correction of riches, and the acquisition of material advantages to which he is not entitled; this may involve hypocrisy, fraud, and crime. (4) Having acquired the material advantages, the next step will be to keep others out of them, to prevent hoarded wealth from fructifying by circulation, to conceal it from envy or spite. This is the spiritual Rake's Progress.

Javed Ahmad Ghamidi Explanation: The subtle use of the Arabic word تَدۡعُوۡ (to call) effectively conveys the fact that the calls of the Prophet (sws) are not influencing them; a day will come when Hell will call them.

Tafsir Ibn Kathir: (Verses 11-12) (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs.

(" وَجَمَعَ فَأَوْعَى  " And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. 

It has been recorded in a Hadith that the Prophet said, (Do not hold back (your wealth) or else Allah will hold back from you.)

وَجَمَعَ فَاَوۡعٰى‏ 
( 18 )   And collected [wealth] and hoarded.
Here also, as in (Surah Al-Haqqah, Ayats 33-34), two causes have been mentioned of a person’s evil end in the Hereafter:

(1) His repudiation of the truth and refusal to affirm faith.

(2) His worship of the world and stinginess because of which he amasses wealth and refuses to spend it on any good cause.

اِنَّ الۡاِنۡسَانَ خُلِقَ هَلُوۡعًا ۙ‏ 
( 19 )   Indeed, mankind was created anxious:
“Man has been created impatient”: It is man’s nature or his natural weakness to be impatient. Here, one should keep in view that at many places in the Quran, after making mention of mankind’s common moral weaknesses, those who believe and adopted righteousness have been made an exception; the same theme is being expressed in the following verses. This by itself explains the truth that these hereditary weaknesses are not unalterable. If man accepts the guidance sent down by God and tries to reform himself practically, he can remove them, and if he gives a free rope to his self, these become ingrained in him deeply. (For further explanation, (see E.N. 41 of Surah Al-Anbiya), (E.Ns 23-28 of Surah Az-Zumar); (E.N. 75 of Surah Ash- Shura).

Muhammad Asad Explanation: Lit., "man has been created restless (halu'an)" - that is, endowed with an inner restlessness which may equally well drive him to fruitful achievement or to chronic discontent and frustration. In other words, it is the manner in which man utilizes this God-willed endowment that determines whether it shall have a positive or a negative character. The subsequent two verses ({20} and {21}) allude to the latter, while verses {22-25} show that only true spiritual and moral consciousness can mould that inborn restlessness into a positive force, and thus bring about inner stability and abiding contentment.

Yusuf Ali Explanation: Man, according to the Plan of Allah, was to be in the best of moulds (xcv. 4). But in order to fulfil his high destiny he was given free-will to a limited extent. The wrong use of this free-will makes his nature weak (iv. 28), or hasty (xvii. 11), or impatient, as here. That becomes his nature by his own act, but he is spoken of as so created because of the capacities given to him in his creation.

Javed Ahmad Ghamidi Explanation: This expression signifies the dominance of something in man’s nature. In the words of Imam Amin Ahsan Islahi, if a dish is excessively saltish it can be said that it has been made of salt. The element of haste and impatience in a man’s nature is not something condemnable in itself and has its own importance in his nature. It is only when it manifests itself in an immoderate manner or out of place that it becomes harmful.

The word الۡاِنۡسَان refers to the wretched people who are already under discussion. When a group of people is mentioned in this way, then the speaker wants to show indifference to them; in fact, wants to belittle them.

Tafsir Ibn Kathir: Man is Impatient Allah informs about man and his inclination to corrupt his behavior - Allah says, (Verily, man was created very impatient;) 

Then, Allah explains this statement by saying:

اِذَا مَسَّهُ الشَّرُّ جَزُوۡعًا ۙ‏ 
( 20 )   When evil touches him, impatient,

Tafsir Ibn Kathir: meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it.

Muhammad Asad Explanation: ([As a rule,] whenever misfortune touches him, he is filled with self-pity;) The participle jazu' " جَزُوۡ " - derived from the verb jazi'a - combines the concepts of "lacking patience" and "lamenting over one's misfortune", and is therefore the contrary of sabr (Jawhari).

وَاِذَا مَسَّهُ الۡخَيۡرُ مَنُوۡعًا ۙ‏ 
( 21 )   And when good touches him, withholding [of it],

Tafsir Ibn Kathir: meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. 
Imam Ahmad said that Abu `Abdur-Rahman informed them that Musa bin `Ali bin Rabah told them that he heard his father narrating from `Abdul-`Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah said, (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from `Abdullah bin Al-Jarrah on the authority of Abu `Abdur-Rahman Al-Muqri', and this is the only Hadith through `Abdul-`Aziz with him.
Yusuf Ali Explanation: In adversity he complains and gets into despair. In prosperity he becomes arrogant and forgets other people's rights and his own shortcomings. Cf. xli. 49-50.

اِلَّا الۡمُصَلِّيۡنَۙ‏ 
( 22 )   Except the observers of prayer -
A person’s performing the salat necessarily implies that he believes in Allah, His Messenger (peace be upon him), His Book and the Hereafter as well as tries to act according to his belief.

Tafsir Ibn Kathir: meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him -- and these are those people who perform Salah.

Muhammad Asad Explanation: This, I believe, is the meaning of the expression al-musallin " الۡمُصَلِّيۡنَۙ‏ "(lit., "the praying ones"), which evidently does not relate here to the mere ritual of prayer but, rather, as the next verse shows, to the attitude of mind and the spiritual need underlying it. In this sense it connects with the statement in verse {19} that "man is born with a restless disposition" which, when rightly used, leads him towards conscious spiritual growth, as well as to freedom from all self-pity and selfishness.

Yusuf Ali Explanation: The description of those devoted to Prayer is given in a number of clauses that follow, introduced by the words "Those who..." "Devoted to Prayer" is here but another aspect of what is described elsewhere as the Faithful and the Righteous. Devotion to prayer does not mean merely a certain number of formal rites or prostrations. It means a complete surrender of one's being to Allah. This means an earnest approach to and realization of Allah's Presence ("steadfastness in Prayer"); acts of practical and real charity; and attempt to read this life in terms of the Hereafter; the seeking of the Peace of Allah and avoidance of His displeasure; chastity; probity true and firm witness; and guarding the prayer. (verse 34).

الَّذِيۡنَ هُمۡ عَلٰى صَلَاتِهِمۡ دَآئِمُوۡنَ
( 23 )   Those who are constant in their prayer
That is, no laziness or love of ease and comfort, no occupation or interest hinders them from being punctual and regular at the prayer. When the Prayer time comes, they abandon every occupation and activity and stand up to perform worship of their God. Another meaning which Uqbah bin Amir has given of ala salat-i-him daaimun " عَلٰى صَلَاتِهِمۡ دَآئِمُوۡنَ " is that they perform the Prayer with full peace of mind, tranquility and humility; they do not try to offer the Prayer in a hurry in order to get rid of it somehow, nor think irrelevant things during the Prayer.

Tafsir Ibn Kathir: It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas`ud, Masruq and Ibrahim An-Nakha`i. It has also been said that it means tranquility and humble concentration (in the prayer). 
This is similar to Allah's statement, (Successful indeed are the believers. Those who with their Salah are Khashi`un.) (23:1-2) This was said by `Uqbah bin `Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. 
This is like the Hadith that has been recorded in the Sahih on the authority of `A'ishah that the Messenger of Allah said, (The most beloved deeds to Allah are those that are most consistent, even if they are few.) 

وَالَّذِيۡنَ فِىۡۤ اَمۡوَالِهِمۡ حَقٌّ مَّعۡلُوۡمٌ 
( 24 )   And those within whose wealth is a known right

Tafsir Ibn Kathir: Verses 24-25 - meaning, in their wealth is a determined portion for those who are in need.

لِّلسَّآئِلِ وَالۡمَحۡرُوۡمِ 
( 25 )   For the petitioner and the deprived -
In ( Surah Adh-Dhariyat, Ayat 19), it has been said: In their wealth there is a right of the beggar and the needy, and here: In their wealth there is a due share of the beggar and the needy. Some people have understood this to mean that the due share implies the obligatory zakat, for in the zakat both the exemption limit and the rate have been fixed. But this commentary cannot be accepted on the ground that the Surah Al-Maarij is unanimously a Makkan Revelation, and the zakat with its specific exemption limit and rate was enjoined at Al-Madinah. Therefore, the correct meaning of the due share is that they have of their own accord set aside a share in their possessions of the beggar and needy, which they discharge regularly and honestly. This same meaning of this verse has been given by Abdullah bin Abbas, Abdullah bin Umar, Mujahid, Shabi and Ibrahim Nakhai.

Here, saail does not imply a beggar but a needy person, who asks someone for help, and mahroom implies a person who is jobless, or the one who tries to earn a living but does not earn enough to meet his needs, or the one who has become disabled because of an accident or calamity, and is unable to make a living. About such people when it becomes known that they are destitute, a God-worshipper does not wait that they should ask for help, but helps them of his own accord as soon as he comes to know that they are needy and stand in need of help. (For further explanation, (explanation of Surah 51Adh-Dhariyat: 19).

Yusuf Ali Explanation: See explanation to li. 19. True charity consists in finding out those in real need, whether they ask or not. Most frequently those who ask are idle men who insolently wish to live upon others. But all cases of those who ask should be duly investigated, in case a little timely help may set the erring on the way. But the man with wealth or talent or opportunity has the further responsibility of searching out those in need of his assistance, in order to show that he holds all gifts in trust for the service of his fellow- creatures.

Javed Ahmad Ghamidi Explanation: After the prayer, this is the second thing. In other words, the share which the poor have in the wealth of people in the form of zakah should be paid to them. The Arabs were fully aware of it as an Abrahamic tradition. It is evident from the Qur’an that two things are needed in this world for a person to remain a true servant of God: one of them is that his relationship with his creator is established on the right footing and the other one is that he is linked in the right way to God’s creation. The first of these is obtained through the prayer as it is the foremost manifestation of a person’s love for the Almighty and the second from spending for His cause as this is the foremost manifestation of a person’s love for God’s creation.

وَالَّذِيۡنَ يُصَدِّقُوۡنَ بِيَوۡمِ الدِّيۡنِ‏ 
( 26 )   And those who believe in the Day of Recompense
“Who believe in the Day of Recompense”: Who do not think they are irresponsible but believe that one Day they will have to appear before their God and render to Him an account of their deeds.

Tafsir Ibn Kathir: meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. 

For this reason Allah says: 

وَالَّذِيۡنَ هُمۡ مِّنۡ عَذَابِ رَبِّهِمۡ مُّشۡفِقُوۡنَ​ۚ‏ 
( 27 )   And those who are fearful of the punishment of their Lord -
 In other words, they are not like the disbelievers, who do not fear God even after they have committed every heinous sin and crime and perpetrated every cruelty in the world, but they, in spite of having adopted a righteous attitude in morals and deeds as best as they could, fear God and continue to remain in constant awe lest their shortcomings should exceed their good works before Him and they should be declared as worthy of punishment. (For further explanation, see (Surah 23.Al-Mominoon 60), (Surah 51 Adh-Dhariyat: 21).

Yusuf Ali Explanation: A true fear of Allah is the fear of offending against His holy Will and Law, and is therefore akin to the love of Allah. It proceeds from the realisation that all true peace and tranquillity comes from attuning our will to the universal Will and that sin causes discord, disharmony, and displeasure,-another name for the Wrath of Allah.

اِنَّ عَذَابَ رَبِّهِمۡ غَيۡرُ مَاۡمُوۡنٍ‏
( 28 )   Indeed, the punishment of their Lord is not that from which one is safe -

Muhammad Asad Explanation: This warning against pharisaic self-righteousness implies that however "good" a person may be, there is always a possibility of his or her having done a moral wrong (e.g., an injury to a fellow-being) and then conveniently "forgotten" this sin. Elliptically, this warning contains a call to increasing consciousness in all one's doings - for, "temptation to evil (fitnah) does not befall only those who are bent on denying the truth" 8:25 , but may also befall people who are otherwise righteous.

Yusuf Ali Explanation: I.e., that the punishment of sin may come suddenly at any time, when you least expect it.

Tafsir Ibn Kathir: meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says:

وَالَّذِيۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَۙ‏ 
( 29 )   And those who guard their private parts
“Who guard their private parts”: Who abstain from adultery as well as from nudity and exposing their private parts before others. (For explanation, see( Surah 23. Al-Mominoon: 5), (Surah 24. An-Noor: 30, 31)) and (Surah 33Al-Ahzab: 35).

Tafsir Ibn Kathir:  meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says:

اِلَّا عَلٰٓى اَزۡوَاجِهِمۡ اَوۡ مَا مَلَـكَتۡ اَيۡمَانُهُمۡ فَاِنَّهُمۡ غَيۡرُ مَلُوۡمِيۡنَ​ۚ‏ 
( 30 )   Except from their wives or those their right hands possess, for indeed, they are not to be blamed -

Muhammad Asad Explanation: See the identical passage in {23:5-7}, as well as the corresponding note [3], in which I have fully explained the reasons for my rendering of the phrase aw ma malakat aymanuhum as "that is those whom they rightfully possess [through wedlock]". 
(23:5) and who are mindful of their chastity,
(23:6) [not giving way to their desires] with any but their spouses - that is, those whom they rightfully possess [through wedlock] -: for then, behold, they are free of all blame,
(23:7) whereas such as seek to go beyond that [limit] are truly transgressors;
Note 3 to verse 23:6:
Lit., "or those whom their right hands possess" (aw ma malakat aymanuhum). Most of the commentators assume unquestioningly that this relates to female slaves, and that the particle aw ("or") denotes a permissible alternative. This conventional interpretation is, in my opinion inadmissible inasmuch as it is based on the assumption that sexual intercourse with one's female slave is permitted without marriage: an assumption which is contradicted by the Qur'an itself (see 4:3 , {24}, {25} and 24:32 , with the corresponding notes). Nor is this the only objection to the above-mentioned interpretation. Since the Qur'an applies the term "believers" to men and women alike, and since the term azwaj ("spouses"), too, denotes both the male and the female partners in marriage, there is no reason for attributing to the phrase aw ma malakat aymanuhum the meaning of "their female slaves"; and since, on the other hand, it is out of the question that female and male slaves could have been referred to here, it is obvious that this phrase does not relate to slaves at all, but has the same meaning as in 4:24 - namely, "those whom they rightfully possess through wedlock" - with the significant difference that in the present context this expression relates to both husbands and wives, who "rightfully possess" one another by virtue of marriage. On the basis of this interpretation, the particle aw which precedes this clause does not denote an alternative ("or") but is, rather, in the nature of an explanatory amplification, more or less analgous to the phrase "in other words" or "that is", thus giving to the whole sentence the meaning, "...save with their spouses - that is, those whom they rightfully possess [through wedlock]...", etc. (Cf. a similar construction 25:62 - "for him who has the will to take thought - that is [lit., "or"], has the will to be grateful".)
As regards this interpretation, see also Razi's comments on 4:24 (appended below) , as well as one of the alternative interpretations of that verse advanced by Tabari on the authority of Ibn 'Abbas and Mujahid.
The term muhsanah signifies literally "a woman who is fortified [against unchastity]", and carries three senses: (1) "a married woman", (2) "a chaste woman", and (3) "a free woman". According to almost all the authorities, al-muhsanat denotes in the above context "married women". As for the expression ma malakat aymanukum ("those whom your right hands possess", i.e., "those whom you rightfully possess"), it is often taken to mean female slaves captured in a war in god's cause (see in this connection 8:67 , and the corresponding note). The commentators who choose this meaning hold that such slave-girls can be taken in marriage irrespective of whether they have husbands in the country of their origin or not. However, quite apart from the fundamental differences of opinion, even among the Companions of the Prophet, regarding the legality of such a marriage, some of the most outstanding commentators hold the view that ma malakat aymanukum denotes here "women whom you rightfully possess through wedlock"; thus Razi in his commentary on this verse, and Tabari in one of his alternative explanations (going back to 'Abd Allah ibn 'Abbas, Mujahid, and others). Razi, in particular, points out that the reference to "all married women" (al-muhsanat min an-nisa'), coming as it does after the enumeration of prohibited degrees of relationship, is meant to stress the prohibition of sexual relations with any woman other than one's lawful wife.

Javed Ahmad Ghamidi Explanation: Besides wives, this permission was granted for slave-women as well because till then no possibility had arisen for them to lead respectable lives as free and decent women. 

Tafsir Ibn Kathir:  (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said:

فَمَنِ ابۡتَغٰى وَرَآءَ ذٰلِكَ فَاُولٰٓـئِكَ هُمُ الۡعٰدُوۡنَ​ۚ‏ 
( 31 )   But whoever seeks beyond that, then they are the transgressors -

وَالَّذِيۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَعَهۡدِهِمۡ رٰعُوۡنَ ۙ‏ 
( 32 )   And those who are to their trusts and promises attentive
“Trusts” imply those trusts which Allah has entrusted to men as well as those which one man entrusts to another because of faith and confidence. Likewise, “promises” imply those promises which man makes with his God as well as those which one man makes with another. Keeping and fulfilling both these kinds of trusts and promises is a necessary characteristic of a believer. In a Hadith Anas has reported that whenever the Prophet (peace be upon him) addressed his companions, he would always give them the instruction: Beware, the one who does not keep his trust has no faith, and one who does not fulfill his pledges, has no religion. (Baihaqi, Ash-Shuab al-Imam).

Tafsir Ibn Kathir:  meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites.
This is like what is reported in the authentic Hadith, (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) 
In another narration it states, (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.)
Yusuf Ali Explanation: For obligations of trusts and covenants, express or implied, see n. 682 to v. 1. They are just as sacred in ordinary everyday life as they are in special spiritual relationships. In addition, our life itself, and such reason and talents as we possess, as well as our wealth and possessions are trusts, of which we must fulfil the duties punctiliously.

Javed Ahmad Ghamidi Explanation: The word “promise” is used here in a wide meaning. 
Imam Amin Ahsan Islahi has explained this. He writes: … Included in it is the promise which comes into existence by expressing words and also the promise which is not expressed in words but is acknowledged by the society; similarly, the promise taken by the Almighty from human nature is included here. The most important aspect of this promise is the promise and covenant which the Almighty has bound us in through his prophets and messengers; its statutes are expressly enshrined in the shari‘ah. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 576)
وَالَّذِيۡنَ هُمۡ بِشَهٰدٰتِهِمۡ قَآئِمُوۡنَ ۙ‏ 
( 33 )   And those who are in their testimonies upright
That is, they neither conceal evidence nor change it in any way for selfish motives.

Tafsir Ibn Kathir:  This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. 

Allah says in another Ayah: (Who hides it, surely, his heart is sinful.) (2:283)

Yusuf Ali Explanation: If we know any truth of any kind, to that we must bear witness, as affecting the lives or interests of our fellow-beings,-firmly, not half-heartedly, without fear or favour, even if it causes loss or trouble to us, or if it loses us friends or associates.

وَالَّذِيۡنَ هُمۡ عَلٰى صَلَاتِهِمۡ يُحَافِظُوۡنَؕ‏  
( 34 )   And those who [carefully] maintain their prayer:
This gives an idea of the importance of the Prayer (salat). The description of the merits of the high and sublime character of those who have been declared as worthy of Paradise, began with the Prayer and has been concluded with it. To be a performer of the Prayer is their first characteristic, to be steadfast and ever constant with regard to the Prayer is their second characteristic, and to guard their Prayer is their last characteristic. Guarding the Prayer implies many things: to perform the Prayer at its right time, to make sure before the Prayer that one’s body and clothes are clean and pure, to have performed the ablutions and to have washed the limbs well, to perform the basic elements of the Prayer with its obligatory and desirable parts with due care and attention, to observe the requisite rites of the Prayer carefully, to avoid disobedience of God, which is destructive of the Prayer. All these are included in the guarding of the Prayer.

Yusuf Ali Explanation: We began with "steadfastness in prayer" in verse 23 above, and after a review of various aspects of the good man's fife, close with the guarding of worship.

Javed Ahmad Ghamidi Explanation: Ie., they protect their prayer from afflictions which destroy all its benefits. It needs to be kept in mind that earlier it was with the mention of their observance of the prayer that the qualities of the righteous began and now at the end of this list the prayer is mentioned again. It is evident from this that the prayer is the fountainhead of all good and it is the prayer which protects it as well.

Tafsir Ibn Kathir:  meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. 
This is why Allah says there (in Al-Mu'minun): (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.) (23:10-11)
And He says here (verse 35 below): (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

اُولٰٓـئِكَ فِىۡ جَنّٰتٍ مُّكۡرَمُوۡنَؕ
( 35 )   They will be in gardens, honored.

Javed Ahmad Ghamidi Explanation: This verse also critiques the arrogant among the Quraysh who thought that if ever the Hereafter comes, they would be conferred the same high rank and status as they have in this world.

Ruku One [Verses 36-44]

فَمَالِ الَّذِيۡنَ كَفَرُوۡا قِبَلَكَ مُهۡطِعِيۡنَۙ‏ 
( 36 )   So what is [the matter] with those who disbelieve, hastening [from] before you, [O Muhammad],

Yusuf Ali Explanation: Before thee. The Unbelievers did not believe in a Hereafter. When the Bliss of the Hereafter was described, as in the last verse, they ridiculed it and pretended to be running in for it as in a race. They are here rebuked in the same tone of sarcasm.

Tafsir Ibn Kathir: The Rebuke of the Disbelievers and the Threat against Them - Allah rebukes the disbelievers who, in the time of the Prophet , saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. 

This is as Allah says, (Then what is wrong with them that they run away from admonition As if they were (frightened) wild donkeys. Fleeing from a beast of prey.) (74:49-51) This is the example of disbeliever. And this Ayah is similar. 

As Allah says, (" فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ " So what is the matter with those disbelievers, before you Muhti`in) meaning, `what is wrong with these disbelievers who are with you, O Muhammad Why are they Muhti`in, meaning hastily running away from you' This is as Al-Hasan Al-Basri said, "Muhti`in means departing.''

عَنِ الۡيَمِيۡنِ وَعَنِ الشِّمَالِ عِزِيۡنَ‏ 
( 37 )   [To sit] on [your] right and [your] left in separate groups?
This refers to those disbelievers who would rush in towards the Prophet (peace be upon him) from every side to mock and ridicule him when they heard him preach Islam and recite the Quran.

Tafsir Ibn Kathir: The singular of `Izin is `Izah, which means separating. meaning in their separating and their differing. 

Al-`Awfi reported from Ibn `Abbas about the Ayah; (" فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ " So what is the matter with those disbelievers, before you Muhti`in.) "They are looking in your direction.'' 

Then the Ayah; (" عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ " On the right and on the left, `Izin.) he (Ibn `Abbas) said, "Al-`Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ) and mocking him.'' Jabir bin Samurah narrated that the Messenger of Allah came out to them while they were sitting in circles. 

So the Messenger of Allah said, (Why do I see you all `Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith.

Muhammad Asad Explanation: This, again, connects with the statement in verse {19}, "man is born with a restless disposition" (see explanation of verse 19 above). People who do not want to see the truth of God's existence and have, therefore, no solid basis on which to build their world-view, are, by the same token, unable to conceive any definite standards of personal and social ethics. Hence, whenever they are confronted with anyone's positive assertion of faith, they "run about to and fro" in spiritual confusion, trying, in order to justify themselves intellectually, to demolish the premises of that faith by means of many-sided, contradictory arguments - an endeavour depicted in the metaphor "coming upon thee from the right and from the left"; and since they derive all their strength from a conformity with shallow mass-opinions, they can do this only "in crowds".

اَيَطۡمَعُ كُلُّ امۡرِىءٍ مِّنۡهُمۡ اَنۡ يُّدۡخَلَ جَنَّةَ نَعِيۡمٍۙ‏
( 38 )   Does every person among them aspire to enter a garden of pleasure?
It means that God’s Paradise is only for those righteous people whose characteristics have just been described above, Now, can these people who are not at all inclined to listen to the truth and who are rushing in towards the Prophet (peace be upon him) in order to suppress every invitation to the truth, be the candidates for Paradise? Has God prepared His Paradise only for such people as these. Here, one should also keep in view (verses 34-41 of Surah Al-Qalam ) in which an answer has been given to this saying of the disbelievers of Makkah: Even if there is any life after death, we shall have good time there too, as we are having in the world, and the torment would befall Muhammad (peace be upon him) and his followers and not us.

Tafsir Ibn Kathir: meaning, is this their wish, yet they flee from the Messenger in aversion to the truth Are they hoping that they will be admitted into the Gardens of Delight Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. 

Allah says:

كَلَّا ؕ اِنَّا خَلَقۡنٰهُمۡ مِّمَّا يَعۡلَمُوۡنَ‏   
( 39 )   No! Indeed, We have created them from that which they know.
Here, this sentence can have two meanings:

(1) If it is taken to be related to the preceding theme, it will mean: As for the substance these people have been created from, all men are equal. For if the substance itself be the cause of man’s entry into Paradise, then the good and the bad, the wicked and the just, the guilty and the innocent, all should go to Paradise. But a little common sense is enough to decide that man’s qualifications for Paradise are created not on the basis of the substance of his creation but only on the basis of his merit and excellence.

(2) If this sentence is regarded as an introduction to the following theme, it would mean: These people think they are secure from Our torment and mock the one who warns them of Our punishment, whereas We can punish them even in this world as and when We please, as well as resurrect them after death as and when We like. They themselves know that We began their creation from an insignificant sperm-drop and developed them into a living man. If they had only considered this mode of their creation, they would never have been involved in the misunderstanding that they now have escaped Our grasp, or that We have no power to create them over again.

Muhammad Asad Explanation: Namely, out of "dust", - i.e., out of the same primitive organic and inorganic substances as are found in and on the earth: the implication being that only spiritual consciousness and endeavour can raise man above the mere material form of his existence, and thus enable him to achieve the inner fulfilment metaphorically described here as "a garden of bliss".

Yusuf Ali Explanation: The animal part of man is nothing to be proud of, and they know it. It is by spiritual effort, and long preparation through a good life that a man can rise above the mere animal part of him to his high dignity as a spiritual being, and his noble destiny in the Hereafter.

Tafsir Ibn Kathir: meaning, from despised semen. This is as Allah says, (Did We not create you from a despised water (semen)) (77:20) 

Allah also says, (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.) (86:5-10) 

فَلَاۤ اُقۡسِمُ بِرَبِّ الۡمَشٰرِقِ وَالۡمَغٰرِبِ اِنَّا لَقٰدِرُوۡنَۙ‏ 
( 40 )   So I swear by the Lord of [all] risings and settings that indeed We are able
That is, the truth is not that which these people think it is.

Here, Allah has sworn an oath by Himself. The words Easts and Wests have been used because the sun rises and sets at a new angle every day during the year, and goes on rising and setting successively at different times around the globe. Thus considered the Easts and the Wests are not one but many. From another point of view as against the north and the south there is a direction of east and a direction of west. On this basis in( Surah Ash-Shuara, Ayat 28) and( Surah Al-Muzzammi1, Ayat 19 )the words Rabb-ulmashriqi wal-maghrib have been used. From still another view-point the earth has two easts and two wests, for when the sun sets on one hemisphere, it rises on the other. On this basis the words Rabb-ul-mashriqayn wa Rabb-ulmaghribayn (Lord of two easts and two wests) have been used in (Surah 55. Ar-Rahman, Ayat 17). 

Tafsir Ibn Kathir: (" فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ " But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. 
This is why Allah says: (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.) (40:57) Allah also says: (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.) (46:33) 
Allah says in another Ayah: (Is not He Who created the heavens and the earth, able to create the like of them Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!''-- and it is!) (36:81,82) 
So here He says: (But no! I swear by the Lord of the easts and the wests that surely We are Able --to replace them by (others) better than them..) meaning, `on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that.

Muhammad Asad Explanation: I.e., of all the variation, throughout the solar year, of the points at which the sun "rises" and "sets": thus stressing the fact that He is the Ultimate Cause of all orbital movement in the universe and, hence, its Creator (cf. 37:5 and 55:17 ).

Yusuf Ali Explanation: For the form of adjuration, cf. lxix. 38, also lvi. 75. Here the witness placed before us by Allah is His own power and glory manifested in the splendour of sunrise and sunset at different points through the solar year.

See explanation to xxxvii. 5. If Allah has such power in the wonderful phenomena of the rising of the sun at varying points, repeated year after year, can you not see that He can easily substitute better men than you Unbelievers and blasphemers?

The transition from the singular "I" to the plural "We" may be noted. See ii. 38.

Javed Ahmad Ghamidi Explanation: The actual words are مَشٰرِق and مَغٰرِب. They are in the plural form and it is known that the plural at times comes to refer to the vastness and boundaries of a thing. I have translated them accordingly. Also becomes evident from this usage of the plural form is that this oath is meant to bear testimony to the advent of the Hereafter on the basis of God’s unbounded power. The implication is that it is not difficult at all for the Lord at whose behest the sun, the moon, and billions of stars rise and set to create people again when they die and become dust. What is it in the world which can hinder His intention to materialize?

عَلٰٓى اَنۡ نُّبَدِّلَ خَيۡرًا مِّنۡهُمۡۙ وَمَا نَحۡنُ بِمَسۡبُوۡقِيۡنَ‏ 
( 41 )   To replace them with better than them; and We are not to be outdone.
This is that for which Allah Almighty has sworn an oath of His being Lord of the Easts and Wests. It means: As We are Owners of the Easts and Wests, the whole earth is under Our control and power, and you have no power to escape Our punishment: We can destroy you as and when We like and can create another people that may be better than you.

Muhammad Asad Explanation: The implication is that it is not His will to replace "those who are bent on denying the truth" in this world, by believers, inasmuch as such a "replacement" would not be in accord with His design of multiform human existence, in which faith is always challenged and tested by unbelief, and vice versa.

Tafsir Ibn Kathir: (" وَمَا نَحْنُ بِمَسْبُوقِينَ " and We are not to be outrun.) meaning, `We are not unable.' 
This is as Allah says: (Does man think that We shall not assemble his bones Yes, We are able to put together in perfect order the tips of his fingers.) (75:3,4) 
Allah also says, (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.) (56:60,61) 
Ibn Jarir preferred the meaning to be: `a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, (To replace them by (others) better than them..) and: (And if you turn away, He will exchange you for some other people and they will not be like you.) (47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. 

Then Allah says,

فَذَرۡهُمۡ يَخُوۡضُوۡا وَيَلۡعَبُوۡا حَتّٰى يُلٰقُوۡا يَوۡمَهُمُ الَّذِىۡ يُوۡعَدُوۡنَۙ‏ 
( 42 )   So leave them to converse vainly and amuse themselves until they meet their Day which they are  promised -

Tafsir Ibn Kathir: (" فَذَرْهُمْ " So leave them) meaning, `O Muhammad!' (" يَخُوضُواْ وَيَلْعَبُواْ " to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. (" حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ " until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences.

Muhammad Asad Explanation: I.e., their philosophizing about a supposedly "uncreated" world and a hypothetical "self-generation" of life, as well as their blatant "denial", unsupported by any factual evidence, of a life after death or even of the existence of God.

Yusuf Ali Explanation: Their talk, their skepticism, is vain, because all spiritual evidence is against it; it is like the foolish play of people who do not think seriously. But the tremendous Day of Judgment and Reality will come, as described in the next two verses.

يَوۡمَ يَخۡرُجُوۡنَ مِنَ الۡاَجۡدَاثِ سِرَاعًا كَاَنَّهُمۡ اِلٰى نُصُبٍ يُّوۡفِضُوۡنَۙ‏ 
( 43 )   The Day they will emerge from the graves rapidly as if they were, toward an erected idol, hastening.
 There is a difference of opinion among the commentators about the meaning of the word nusub " نُصُبٍ ". Some have interpreted it to mean idols, according to which the meaning would be: They would be racing towards the place appointed by the Lord of Resurrection as they race today towards the shrines of their idols; and some others have taken nusub to mean the goal signs which are set for the competitors in a race, so that each tries to reach and touch the appointed post before the

Tafsir Ibn Kathir: meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn `Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag.'' Abu `Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal.'' The majority of reciters recited this word as "Nasb'' (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub'' with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, Abu Salih, `Asim bin Bahdalah, Ibn Zayd and others. 

Yusuf Ali Explanation: Now there will be a definite Goal-post or Banner or Standard of Truth fixed, which all must acknowledge. But they will acknowledge it in shame and dejection. For the time for their repentance and amendment will then have passed.

خَاشِعَةً اَبۡصَارُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٌ ؕ ذٰلِكَ الۡيَوۡمُ الَّذِىۡ كَانُوۡا يُوۡعَدُوۡنَ
( 44 )   Their eyes humbled, humiliation will cover them. That is the Day which they had been promised.

Muhammad Asad Explanation: The concept of "again and again" - i.e., by a succession, through the ages, of prophetic revelations - is implied in the auxiliary verb kanu, which usually connotes repetition and/or duration.

Tafsir Ibn Kathir: (" خَـشِعَةً أَبْصَـرُهُمْ " With their eyes lowered in fear) meaning humbled. (" تَرْهَقُهُمْ ذِلَّةٌ " covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). (" ذَلِكَ الْيَوْمُ الَّذِى كَانُواْ يُوعَدُونَ " That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

You may now like to listen to Tafsir of the surah by Nouman Ali Khan:


Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation and explanation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):  
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Al-Quran, Yusuf Ali Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Verse by Verse Qur'an Study Circle
In addition the references of  other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:

Photo | References: | 1 | 2 | 3 | 4 | 5 | 67 | 8 | 9 | 10 |

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Sunday 31 January 2021

Surah Al Jinn - The Jinn: Exegesis / Tafsir 72nd Chapter / Surah of the Quran

Sūrat al-Jinn, the 72nd surah with 28 verses and two Roku was revealed in the later part of Prophet of Allah's stay in Makkah and is part of 29th Juz / part of the Holy Qur'an. As is evident form its name, the surah specifically attributed to Jinns, the unseen inhabitants of the earth made from the smokeless fire. Like human beings, they too are good or bad and Muslim and Non Muslim creatures. However, jinns and demons (shayāṭīn) are different entities in Islamic traditions and should not be taken as one and the same thing.

In this surah 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. It has been quoted on the authority of Hadrat Abdullah bin Abbas that once while the Holy Prophet (peace be upon him) was going to visit the Fair of Ukaz with some of his Companions, he led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Qur'an being recited, they stopped and listened to it attentively. 

Here it would be pertinent to clear a misunderstanding about the time and space of happening of the incident mentioned above. As asserted by Sayyid Abul Ala Maududi in his book "Tafhim al-Qur'an" most of the commentators believe that this incident 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 Prophet hood. But this is not correct for several reasons: [1]
  • 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, verses. 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 Prophet hood. 
  • 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.
The surah has been divided into to two Ruku as under:
  • Ruku 1 [Verses 1-19] - In that verses 1-15 mention a beautiful speech of the jinns who embraced Islam after hearing Al-Quran and Jinns also have different religions and sects, among jinns there are some Muslims and some deviators from the Truth. This follows by verses 16-19 which elaborate that Mosques are built for the worship of Allah, so invoke no one else besides Him
  • Ruku 2 [Verses 20-28] - Rasools do not have the power to harm or benefit anyone, his mission is just to convey Allah's message and Only Allah knows the unseen, He reveals it to whom He chooses from
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

قُلۡ اُوۡحِىَ اِلَىَّ اَنَّهُ اسۡتَمَعَ نَفَرٌ مِّنَ الۡجِنِّ فَقَالُوۡۤا اِنَّا سَمِعۡنَا قُرۡاٰنًاعَجَبًا ۙ‏ 
1) Say, (O Prophet), it was revealed to me that a band of jinn attentively listened to (the recitation of the Qur'an) and then (went back to their people) and said:
This shows that the jinn at that time were not visible to the Prophet (peace be upon him), nor he knew that they were hearing the Quran being recited, but Allah informed him of the incident afterwards by revelation. Abdullah bin Abbas has also, in connection with this incident, stated: The Messenger (peace be upon him) of Allah had not recited the Quran before the jinn, nor did he see them. (Muslim, Tirmidhi, Musnad Ahmad, Ibn Jarir).

Tafsir Ibn Kathir: The Jinns listening to the Qur'an and Their Belief in It - Allah commands His Messenger to inform his people that the Jinns listened to the Qur'an, believed in it, affirmed its truthfulness and adhered to it. 

So Allah says, (Say: "It has been revealed to me that a group of Jinn listened. They said: `Verily, we have heard a wonderful Recitation! It guides to the right path''') meaning, to what is correct and success.

Yusuf Ali Explanation: Cf. xlvi. 29-32. The Jinns had evidently heard of previous revelations, that of Moses (xlvi. 30), and the error of Trinitarian Christianity (lxxii. 3). The community from which they come have all sorts of good and bad persons, but they are determined to preach the good Message of Unity which they have heard and believed in.
Jinns: who are they? In xviii. 50 we are told that Iblis was one of the Jinns, and it is suggested that that was why he disobeyed the Command of God. But in that passage and other similar passages, we are told that God commanded the angels to bow down to Adam, and they obeyed except Iblis. That implies that Iblis had been of the company of angels. In many passages Jinns and men are spoken of together. In lv. 14-15, man is stated to have been created from clay, while Jinns from a flame of fire. The root meaning of junna, yujannu, is "to be covered or hidden," and janna yajunnu, in the active voice, "to cover or hide," as in vi. 76. Some people say that jinn therefore means the hidden qualities or capacities in man; others that it means wild or jungle folk hidden in the hills or forests. I do not wish to be dogmatic, but I think, from a collation and study of the Quranic passages, that the meaning is simply "a spirit," or an invisible or hidden force. In folklore stories and romances like the Arabian Nights they become personified into fantastic forms, but with them we are not concerned here.
The Holy Qur'an would be to them a wonderful Recital-both in subject-matter and in the circumstance that it had come in Arabia among a pagan and ignorant nation.

Muhammad Asad Explanation:
(Say, (O Prophet), it was revealed to me that a band of jinn attentively listened to (the recitation of the Qur'an)) I.e., had heard and accepted it: this being the meaning, in the above context, of the verbal form istama'a. - As regards the various meanings attributable to the plural noun jinn (rendered by me here as "unseen beings"). The jinn are referred to in the Qur'an in many connotations. In a few cases - e.g., in the present instance and in {46:29-32} - this expression may possibly signify "hitherto unseen beings", namely, strangers who had never before been seen by the people among and to whom the Qur'an was then being revealed. From 46:30 (which evidently relates to the same occurrence as the present one) it transpires that the jinn in question were followers of the Mosaic faith, inasmuch as they refer to the Qur'an as "a revelation bestowed from on high after [that of] Moses", thus pointedly omitting any mention of the intervening prophet, Jesus, and equally pointedly (in verse {3} of the present surah) stressing their rejection of the Christian concept of the Trinity. All this leads one to the assumption that they may have been Jews from distant parts of what is now the Arab world, perhaps from Syria or even Mesopotamia. (Tabari mentions in several places that the jinn referred to in this surah as well as in 46:29 ff. hailed from Nasibin, a town on the upper reaches of the Euphrates.) I should, however, like to stress that my explanation of this occurrence is purely tentative.

Javed Ahmad Ghamidi Explanation: It is evident from these words that the comments of the jinnstated in this surah were not directly conveyed by them to the Prophet (sws); rather they were communicated to him by the Almighty. This incident is also depicted in Surah al-Ahqaf and it is also evident from that depiction that these observations made by the jinn-folk before their people were narrated to the Prophet (sws) later on by the Almighty. The purpose of narrating this account to the Prophet (sws) was three fold: i. to make it evident to the Quraysh what the jinn whom they regarded to have inspired the Qur’an themselves say of the Qur’an, ii. to assure the Prophet (sws) to not get distressed by the attitude of not giving him due consideration shown by these wretched people and iii. to appeal to he honour of the Quraysh. 

Imam Amin Ahsan Islahi writes: … These impressions of the jinn have been conveyed to the Prophet (sws) so that he informs his people of them. The implication is that the very Qur’an which they are treating in such a disdainful manner by shutting their ears to it, and set off to become the enemies of its reciter even though it was specifically revealed for them had a profound influence on some bright jinn. So potent was this influence that they became such ardent fans of it that they embarked upon calling their people towards it even though they were not the direct addressees of this Book. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 615)

The actual word is: عَجَبًا. Just as it expresses the amazing nature of something, it is also used to portray the efficacy and attractiveness of something. Also evident from this in a secondary way is the fact that the jinn understand the language of human beings who live in their area and are also able to evaluate its literary quality.

This does not imply that the Prophet (sws) was also sent forth to the jinn in his capacity as a messenger of God. What these words do imply is that it is the duty of every cognizant being of this world to acknowledge the truth wherever and in whatever form he comes across it. Consequently, if we were in a position to hear the calls of the prophets sent to the jinn, it would have been mandatory for us to profess faith in them just as it is in their case. Similar is the case of our professing faith in the prophets which came before Muhammad (sws). Though we are not liable to obey the shari’ah brought by them yet we must believe in them, just as it was necessary for their people to do so.

This statement of the jinn and all subsequent ones are under اُوۡحِیَ اِلَیَّ اَنَّہُ (It has been revealed to me that …) and not under اِنَّا سَمِعۡنَا (We heard). Translation of the verses has thus been done while taking this aspect into consideration.

يَّهۡدِىۡۤ اِلَى الرُّشۡدِ فَاٰمَنَّا بِهٖ​ ؕ وَلَنۡ نُّشۡرِكَ بِرَبِّنَاۤ اَحَدًا ۙ‏ 
2) “We have indeed heard a wonderful Qur'an which guides to the Right Way; so we have come to believe in it, and we will not associate aught with Our Lord in His Divinity”;
The words in the original are: Quran-un-ajaba "  قُرۡاٰنًاعَجَبًا " (verse 1), which 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 Quran 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, 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 Quran clearly shows that the jinn who listened to the Quran 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.

This verse 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 there are polytheists also, who like polytheistic human beings ascribe divinity to others than Allah: thus, the community of the jinn whose members heard the Quran 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( Surah Al-Ahqaf, Ayats 29-30), where it has been stated that the jinn who had then heard the Quran, were from among the followers of the Prophet Moses (peace be upon him), and they after having heard the Quran, had invited their people to believe in the revelation that had been sent down by God confirming the previous scriptures. Surah Ar-Rahman also points to the same, for its whole subject-matter shows that the audience of the Prophet’s (peace be upon him) invitation are both the men and the jinn.

Tafsir Ibn Kathir: (and we have believed therein, and we shall never join anything with our Lord.) This position (that they took) is similar to what Allah said, (And when We sent towards you a group of the Jinns listening to the Qur'an.) (46:29) 

وَّاَنَّهٗ تَعٰلٰى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَّلَا وَلَدًا ۙ‏ 
3) and that “He – exalted be His Majesty – has not taken to Himself either a wife or a son”;
From 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 Prophet (peace be upon him) was reciting some such part of the Quran 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.

Tafsir Ibn Kathir: (And He, exalted be the Jadd of our Lord,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement, (" جَدُّ رَبِّنَا " the Jadd of our Lord,) "This means, His actions, His commands and His power.'' Ad-Dahhak reported from Ibn `Abbas that he said, "Allah's Jadd is His blessings, His power and His favor upon His creation.'' It has been reported from Mujahid and `Ikrimah that they said, "It (Jadd) is the magnificence of our Lord.'' Qatadah said, "Exalted is His magnificence, His greatness and His command.'' As-Suddi said, "Exalted is the command of our Lord.'' It has been reported from Abu Ad-Darda', Mujahid and Ibn Jurayj that they said, "Exalted is His remembrance (Dhikr).''

(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son).

Yusuf Ali Explanation: They abjure paganism and also the doctrine of a son begotten by Allah, which would also imply a wife of whom he was begotten. Cf. vi. 101.

وَّ اَنَّهٗ كَانَ يَقُوۡلُ سَفِيۡهُنَا عَلَى اللّٰهِ شَطَطًا ۙ‏ 
4) and that “the foolish among us have been want to say outrageous things about Allah”;
The word safihuna " سَفِيۡهُنَا " 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.

Muhammad Asad Translation
If we accept the supposition that the beings spoken of here were Jewish strangers, the "outrageous things" (shatat) which they mention would appear to be an allusion to the deep-set belief of the Jews that they were "God's chosen people" - a belief which the Qur'an consistently rejects, and of which the new converts now divested themselves.

Javed Ahmad Ghamidi Explanation: The words “foolish” and “mischievous” are used in deference to the undefined noun: رِجَال. What the jinn have referred to in this verse has been explained thus by Imam Amin Ahsan Islahi writes:

The Idolaters of Arabia had the superstition that the jinn were a means of finding out the news of the unknown and the unseen world. As a result, a whole system of soothsaying which was totally based on lies and deception had come into being. Typically, a soothsayer would tell a person under his lure that a certain jinn is angry with him and that if he did not do a particular sacrifice or make a vow, then this jinn would cause him some harm. As a result, this person would obey the soothsayer. So much so, in order to please the jinn, foolish people at the behest of these soothsayers would at times even sacrifice their children. This has been alluded to in Surah al-An‘am.

Another superstition with which they thought these Idolaters of Arabia were afflicted was that every valley and every mountain was inhabited by some specific group of jinn. If ever circumstances arose that someone had to spend the night at some such place, then it was deemed necessary to seek the refuge of the leader of these jinn. In case this refuge was not sought, there was a strong chance that these jinn would send some calamity on them. Consequently, in the age of ignorance when the Arabs would spend a night in some valley they would invoke the chief jinn of that valley and would think that they had sought refuge with him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 619)

Tafsir Ibn Kathir: (And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said, " سَفِيهُنَا " (the foolish among us) "They were referring to Iblis.''

" شَطَطًا " (that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression.'' Ibn Zayd said, "A great injustice.'' The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. 

This is why Allah says here, " وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا " (And that the foolish among us used to utter) The Jinns Affirmation that Allah does not have a Wife and Children.

Allah says " مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً " (He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). 

Then they said, " وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً " (And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said, " سَفِيهُنَا " (the foolish among us) "They were referring to Iblis.''

" شَطَطًا " (that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression.'' Ibn Zayd said, "A great injustice.'' The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here, " وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا " (And that the foolish among us used to utter) meaning, before his acceptance of Islam. " عَلَى اللَّهِ شَطَطاً " (against Allah that which was an enormity in falsehood.) meaning, falsehood and a lie. 

Thus, Allah says:
وَّاَنَّا ظَنَنَّاۤ اَنۡ لَّنۡ تَقُوۡلَ الۡاِنۡسُ وَالۡجِنُّ عَلَى اللّٰهِ كَذِبًا ۙ‏ 
5) and that “we had thought that men and jinn would never speak a lie about Allah”,
That 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 Quran we now know that they were, in fact, liars.

Tafsir Ibn Kathir: (And verily, we thought that men and Jinn would not utter a lie against Allah.) meaning, `we did not think that humans and Jinns would join each other in lying about Allah by attributing a spouse and a son to Him. So when we heard this Qur'an we believed in it and we knew that they (Jinns and men) had been lying about Allah in this matter.'

Yusuf Ali Explanation: No one ought to entertain false notions about Allah. For by joining false gods in our ideas of worship, we degrade our conception of ourselves and the duty we owe to our Creator and Cherisher, to Whom we have to give a final account of life and conduct. If we worship idols or heavenly bodies, or human beings, or any creatures, or false fancies born of self or foolish abstractions, or the lusts and desires of our own hearts, we are not only doing violence to Truth, but we are causing discord in the harmony of the world.

Muhammad Asad Explanation:
In this and the next verse, the term jinn (rendered here as "invisible forces") apparently refers to what is described as "occult powers" or, rather, to a person's preoccupation with them. Irrespective of whether these "forces" are real or mere products of human imagination, they "tell lies about God" inasmuch as they induce their devotees to conceive all manner of fantastic, arbitrary notions about the "nature" of His Being and of His alleged relations with the created universe: notions exemplified in all mystery-religions, in the various gnostic and theosophical systems, in cabalistic Judaism, and in the many medieval offshoots of each of them.

وَّاَنَّهٗ كَانَ رِجَالٌ مِّنَ الۡاِنۡسِ يَعُوۡذُوۡنَ بِرِجَالٍ مِّنَ الۡجِنِّ فَزَادُوۡهُمۡ رَهَقًا ۙ‏ 
6) and that “some from among the humans used to seek protection of some among the jinn, and thus they increased the arrogance of the jinn”;

Ibn 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.

Tafsir Ibn Kathir: meaning, `we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. 

As Qatadah said concerning this Ayah, (but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them.'' As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it.''' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that.'' Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness.'' 

Thus, Allah said, (And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said, (in Rahaq رَهَقاً ) "This means in fear.'' Mujahid said, "The disbelievers would increase in transgression.''

Yusuf Ali Explanation: If human beings think that by a resort to some spirits they can shelter themselves from the struggles and actualities of their own lives, they are sadly mistaken. They must "dree their own weird", as the Scots would say. It is folly to try to escape from the duties which they can understand in their own natural surroundings, or to try to avoid the consequences of their own acts. Only such persons do so as do not realize that they will ultimately have to answer at the Judgment-Seat of Allah, whose first outpost is in their own conscience.

Muhammad Asad Explanation: Lit., "that men (rijal) from among the humans used to (kana) seek refuge with men from among the jinn". Since the reference to "the humans" (al-ins) applies to men and women, the expression rijal is obviously used here - as so often in the Qur'an - in the sense of "some persons" or "certain kinds" of people. "Seeking refuge" is synonymous with seeking help, protection or the satisfaction of physical or spiritual needs; in the context of the above passage, this is evidently an allusion to the hope of "certain kinds of humans" that the occult powers to which they have turned would successfully guide them through life, and thus make it unnecessary for them to look forward to the coming of a new prophet.

وَّاَنَّهُمۡ ظَنُّوۡا كَمَا ظَنَنۡتُمۡ اَنۡ لَّنۡ يَّبۡعَثَ اللّٰهُ اَحَدًا ۙ‏ 

7) and that “they thought, even as you thought, that Allah would never raise anyone (as a Messenger)”;

 Another meaning of this sentence can be: Allah will not resurrect anyone after death. As the words are comprehensive, they can be taken to mean that, as among human beings, so among the jinn were those 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.

The Judgement in verse 7, and the Punishment in verse 25 below, are both references to the Yaum al Qiyamah or the Day of Resurrection.

Tafsir Ibn Kathir: That is "the Jinns were courageous and increased in insolence against them.'' As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it.''' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that.'' Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness.'' 

Thus, Allah said, (And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said, (in Rahaq) "This means in fear.'' Mujahid said, "The disbelievers would increase in transgression.'' 

Concerning Allah's statement, (And they thought as you thought, that Allah will not send any Messenger.) meaning, Allah would never send a Messenger after this long period of time. This was said by Al-Kalbi and Ibn Jarir.

Muhammad Asad Explanation: Thus Tabari (on the authority of Al-Kalbi) and Ibn Rathir. The overwhelming majority of the Jews were convinced that no prophet would be raised after those who were explicitly mentioned in the Old Testament: hence their rejection of Jesus and, of course, Muhammad, and their "reaching out towards heaven" (see next verse) in order to obtain a direct insight into God's plan of creation.

وَّاَنَّا لَمَسۡنَا السَّمَآءَ فَوَجَدۡنٰهَا مُلِئَتۡ حَرَسًا شَدِيۡدًا وَّشُهُبًا ۙ‏ 

8) and that “we tried to pry (the secrets of) the heaven, but we found it full of terrible guards and shooting meteors”;

Tafsir Ibn Kathir: The Jinns stealing Information from the Sky before the the Messenger was sent and striking Them with flaming Fire after His Coming.

Allah informs about the Jinns when He sent His Messenger Muhammad and revealed the Qur'an to him. Among the ways He protected it (the Qur'an) was by filling sky with stern guards guarding it from all of its sides. The devils were then expelled from the places where they used to sit prior to that. This was so that they could not steal anything from the Qur'an and tell it to the soothsayers, thereby causing matters to be confused and mixed up. If this happened it would not be known who was being truthful. Allah did this out of His kindness to His creation, His mercy upon His servants and His protection of His Mighty Book (the Qur'an). 

This is why the Jinns said, (And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) meaning, whoever would like to steal some information by listening, he will find a flaming fire waiting in ambush for him. It will not pass him or miss him, but it will wipe him out and destroy him completely. 

Yusuf Ali Explanation: Cf xv. 17-18 and lxvii. 5. The speakers here have repented of sin and evil; but they recognize that there are evil ones among them, who love stealth and prying, but their dark plots will be defeated by vigilant guardians of the Right, whose repulse of the attacks of evil is figured by the shafts of meteoric light in the heavens. 

Muhammad Asad Explanation: The above may be understood as alluding not only, metaphorically, to the arrogant Jewish belief in their being "God's chosen people", but also, more factually, to their old inclination to, and practice of, astrology as a means to foretell the future. Apart from this - and in a more general sense - their "reaching out towards heaven" may be a metaphorical description of a state of mind which causes man to regard himself as "self-sufficient" and to delude himself into thinking that he is bound to achieve mastery over his own fate. 

وَّاَنَّا كُنَّا نَقۡعُدُ مِنۡهَا مَقَاعِدَ لِلسَّمۡعِ​ ؕ فَمَنۡ يَّسۡتَمِعِ الۡاٰنَ يَجِدۡ لَهٗ شِهَابًا رَّصَدًا ۙ‏ 
9) and that “we would take up stations in the heaven to try to hear but anyone who now attempts to listen finds a shooting meteor in wait for him”;
This 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.

Tafsir Ibn Kathir: (And we know not whether evil is intended for those on earth, or whether their Lord intends for them guidance.) meaning, `we do not know if this -- the matter which has occurred in the sky -- is intended for those who are in the earth or if their Lord intends some guidance for them.' They stated this in such a manner out of their etiquette in phrasing their speech, because they did not attribute the doing of evil to anyone and they attributed the good to Allah. 

Verily, it has been recorded in the Sahih: (And evil is not attributed to You (Allah).) It used to be that shooting stars (meteors) occurred before this, however it did not happen much, rather only occasionally. As was reported in the Hadith of Ibn `Abbas when he said, "While we were sitting with the Messenger of Allah a shooting star flashed in the sky. 

So the Prophet said: (What did you all used to say about this) We replied, "We used to say that a great person has been born and a great person has died.'' The Prophet said, (This is not so, rather whenever Allah decrees a matter in the heaven...)'' and then he went on to narrate the rest of the Hadith which we have already mentioned in its entirety in Surah Saba'. This is what caused them to seek the reason for this occurrence. So they set out searching in the east and the west. Then they found the Messenger of Allah reciting (the Qur'an) while leading his Companions in prayer. Thus, they knew that this Qur'an was the reason for the sky being guarded. Therefore, some among them believed in it and the others became more rebellious in their transgression. 

A discussion of this has preceded in a Hadith of Ibn `Abbas concerning Allah's statement in Surat Al-Ahqaf, (And (remember) when We sent towards you (Muhammad) a group of the Jinn (quietly) listening to the Qur'an.) (46:29) There is no doubt that when so many shooting stars began appearing in the sky, it horrified humans and Jinns alike. They were very disturbed and alarmed by it. They thought that it was the destruction of the world. As-Suddi said, "The sky was never guarded except if there was a Prophet in the earth or the religion of Allah was victorious and dominant in the earth.'' So the devils before the time of Muhammad had taken sitting stations for themselves in the heaven of this world and they would listen to the matters that occurred in the heaven. But when Allah sent Muhammad as a Prophet and Messenger, they were suddenly pelted one night (with the flaming, shooting stars). So the people of Ta'if were frightened because of this and they began to say, `The dwellers of the sky have been destroyed.' This was because they saw the severe fires in the sky and the shooting flames. They began freeing their servants and abandoning their luxuries. So `Abd Yalayl bin `Amr bin `Umayr said to them and he was referred to for judgement among them "Woe to you O people of Ta'if! Hold on to your wealth and look at these guiding stars in the sky. If you see them remaining in their place, then the dwellers of the sky have not been destroyed, rather this has happened because of Ibn Abi Kabshah (-- meaning Muhammad ). And if you look and see that you can no longer see these stars, then verily the dwellers of the sky have been destroyed.'' So, they looked and saw that the stars still remained, and thus, they kept their wealth. The devils also were frightened during that night. They went to Iblis and informed him of what happened to them. So he (Iblis) said, "Bring me a handful of dirt from every land so that I may smell it.'' So they brought it and he smelled it and said, "It is your friend in Makkah.'' Then he sent a group of seven Jinns to Makkah, and they found the Prophet of Allah standing in prayer in Al-Masjid Al-Haram while reciting the Qur'an. They drew near to him eager to hear the Qur'an, until their chests almost pressed against him. Then they accepted Islam and Allah revealed their matter to His Messenger . We have mentioned this chapter in its entirety in the first section of the Kitab As-Sirah with lengthy discussion. Allah knows best and unto Him is all praise and blessings.

Yusuf Ali Explanation: What is the force of "now"? It refers to the early Makkan period of Revelation. It means that whatever excuse there may have been before, for people to try to seek out the hidden truths of the Unseen World through jinns, there was none now, as the perspicuous Qur'an had restored the Message of Unity and cleared religion of all the cobwebs, mysteries, and falsehoods with which priest-craft and pious fraud had overlaid it. The result is that such seekers after false hidden knowledge will find themselves confronted now by the flaming fire, which, like the shafts of meteoric light (see note), will lie in wait for and nip such priest-craft and black magic in the bud.

Muhammad Asad Explanation: I.e., "we failed notwithstanding our status as descendants of Abraham, and despite all our ability and learning". 

As the sequence shows (and as has been pointed out in in 15:18 , this relates to all attempts at predicting the future by means of astrology or esoteric calculations, or at influencing the course of future events by means of "occult sciences".

وَّاَنَّا لَا نَدۡرِىۡۤ اَشَرٌّ اُرِيۡدَ بِمَنۡ فِى الۡاَرۡضِ اَمۡ اَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدًا ۙ‏ 
10) and that “we do not know whether evil is intended for those on the earth, or whether their Lord intends to direct them to the Right Way”;
This 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 ( verses 16-18 of Surah 15. Al-Hijr); (verse 10 of Surah 37. As- Saaffat ) and (verse 5 of Surah 67. Al-Mulk).

Yusuf Ali Explanation: To these jinns this gospel is yet new, and appears like a flaming sword which destroys falsehood while it protects Truth. They frankly confess that they do not clearly understand whether on the whole it will be a mercy to mankind or a punishment for mankind forsaking the paths of Allah. But they rightly feel that it must be a blessing if all seek right Guidance.

Muhammad Asad Explanation: Thus, as in verses {2} and {21} of this surah, "consciousness of what is right" (rashad or rushd) is equated with the opposite of evil fortune, i.e., with happiness.

Javed Ahmad Ghamidi Explanation: For evil, the word used in the verse is اُرِیۡدَ and for good the words used are اَمۡ اَرَادَ بِہِمۡ رَبُّہُمۡ رَشَدًا. These two styles not only show proper regard by the jinn to ascribe anything to the Almighty, but also that according to them it was more likely that the Almighty intended something very beneficial to mankind. Had this not been the case, they would have uttered the second sentence in the passive voice like the first one to keep its ascription uncertain.

وَّاَنَّا مِنَّا الصّٰلِحُوۡنَ وَمِنَّا دُوۡنَ ذٰلِكَ​ؕ كُنَّا طَرَآئِقَ قِدَدًا ۙ‏ 
11) and that “some of us are upright and some of us are otherwise for we follow widely divergent paths”;

That is, morally there are also 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.

Tafsir Ibn Kathir: The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided - Allah says that the Jinns said about themselves, (There are among us some that are righteous, and some the contrary;) meaning, other than that. (We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. 

Ibn `Abbas, Mujahid and others have said: "كُنَّا طَرَآئِقَ قِدَداً " (We are groups having different ways.) "This means among us are believers and among us are disbelievers.'' Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A`mash saying, "A Jinn came to us, so I said to him, `What is the most beloved food to your kind' He replied, `Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, `Do you have these desires (religious innovations) among your kind as we have among ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' He said, `They are the worst of us.''' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash.

وَّاَنَّا ظَنَنَّاۤ اَنۡ لَّنۡ نُّعۡجِزَ اللّٰهَ فِى الۡاَرۡضِ وَلَنۡ نُّعۡجِزَهٗ هَرَبًا ۙ‏  

12) and that “we thought that we will neither be able to frustrate Allah on earth, nor frustrate Him by flight”;

That 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 after we have known the truth.

Tafsir Ibn Kathir: The Jinns confess to Allah's Perfect Power - Concerning Allah's statement: (And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, `we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.'

Yusuf Ali Explanation: See last note. In any case, they know that Allah's Truth and Allah's Plan must prevail, and no one can frustrate Allah's purpose; or escape from it. Why not then bring their will into conformity with it, and find Peace, as they have found, by the acceptance of Faith?

وَّاَنَّا لَمَّا سَمِعۡنَا الۡهُدٰٓى اٰمَنَّا بِهٖ​ ؕ فَمَنۡ يُّؤۡمِنۡۢ بِرَبِّهٖ فَلَا يَخَافُ بَخۡسًا وَّلَا رَهَقًا ۙ‏ 

13) and that “when we heard the teaching of the Right Way we came to believe in it; he who believes in His Lord shall have no fear of suffering loss or being subjected to any injustice”;
Fear of deprivation: Fear of being given a lesser reward than what one actually deserves for one’s good deeds. 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.

Tafsir Ibn Kathir: (And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. 

Concerning their statement, (and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins.'' 

This is as Allah says, (Then he will have no fear of injustice, nor of any curtailment.) (20:112)

Yusuf Ali Explanation: Possibly, from this world's standards, it may be that a believer suffers for his Faith. He may be laughed at, persecuted, and actually hurt, "in mind, body, or estate". But he is not perturbed. He takes it all cheerfully, because he knows that when his full account is made up-real gain against apparent loss,-he is a gainer rather than a loser. And his Faith tells him that Allah is a just God, and will never allow him to suffer any injustice, or permit the account of his merit to appear one whit shorter than it is.

وَّاَنَّا مِنَّا الۡمُسۡلِمُوۡنَ وَمِنَّا الۡقٰسِطُوۡنَ​ؕ فَمَنۡ اَسۡلَمَ فَاُولٰٓـئِكَ تَحَرَّوۡا رَشَدًا‏ 
14) and that “among us some are Muslims (Those who have submitted to Allah), and some of us are deviant. So those who became Muslims found the Right Course;

Tafsir Ibn Kathir: (And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.

(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves. 

Yusuf Ali Explanation: Any one who responds to true Guidance, and submits his will to Allah, finds that he makes rapid progress in the path of right conduct and right life. He gets more and more assurance that his destination is the Garden of Bliss. 

وَاَمَّا الۡقٰسِطُوۡنَ فَكَانُوۡا لِجَهَنَّمَ حَطَبًا ۙ‏ 
15) but those who deviated from the Truth, will be the fuel for Hell.
Here, one may ask: When, according to the Quran, the jinn have been created from the fire, what harm can the fire of Hell do them? The answer is: Even according to the Quran, 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 have also 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).

Tafsir Ibn Kathir: meaning, fuel, for they will be used to kindle it (the Fire).

Yusuf Ali Explanation: An unjust life carries its own condemnation. It does no good to itself or to any one else. It bears no fruit. It becomes merely fuel for the Fire of Punishment.

Muhammad Asad Explanation: With this assertion ends, according to all classical commentators, the "confession of faith" of the beings described at the beginning of this passage as jinn. Whatever be the real meaning of this term in the present instance - whether it signifies "unseen beings" of a nature unknown to man or, alternatively, a group of humans from distant lands - matters little, for the context makes it abundantly clear that the "speech" of those beings is but a parable of the guidance which the Qur'an offers to a mind intent on attaining to "consciousness of what is right".

وَّاَنْ لَّوِ اسۡتَقَامُوۡا عَلَى الطَّرِيۡقَةِ لَاَسۡقَيۡنٰهُمۡ مَّآءً غَدَقًا ۙ‏ 
16) If people were to keep firmly to the Right Way, We would have vouchsafed them abundant rain.

 The conversation of the jinn having come to an end, with this begins the speech of Allah.

This is the same thing as has been said in ( Surah 71. Nooh, Ayats 10-11). Seek forgiveness of Allah. He will send abundant rains for you from heaven. (For explanation, see ( verse 12 of Surah Nooh). Abundance of water has been used for abundance of blessings metaphorically for human life, and habitations also 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.

Tafsir Ibn Kathir: (If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it.

"لاّسْقَيْنَـهُم مَّآءً غَدَقاً" (We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance.

" لِنَفْتِنَهُمْ فِيهِ " (That We might try them thereby.) is that, `We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin.''

Mentioning Those Who held this View: Al-`Awfi reported similar to this from Ibn `Abbas, and likewise said Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi, Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years.'' 

The Second View: " وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ " (If they had believed in Allah, and went on the way,) meaning, of misguidance.

" لاّسْقَيْنَـهُم مَّآءً غَدَقاً " (We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' 

As Allah says, (So, when they forgot that with which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) 

Allah also says, (Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. 

For verily, he (Ibn Humayd) said concerning Allah's statement, " وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ " (If they had believed in Allah, and went on the way,) "This means the path of misguidance.'' Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby.'' 

Yusuf Ali Explanation: Rain: literally, water: stands for all kinds of blessings, material, moral, and spiritual. All blessings come by way of trial: the more we have, the more is expected of us. A man of gifts, talents, or insight is expected to show a higher standard of love and unselfishness than one less gifted, just as a rich man is expected to give more in charity than a poor man.

Muhammad Asad Explanation: Lit., "water abundant": a metaphor of happiness, echoing the allegorical reference, so frequently occurring in the Qur'an, to the "running waters" of paradise (Abu Muslim, quoted by Razi).

Javed Ahmad Ghamidi Explanation: From here the discourse addresses the Quraysh directly. The impressions of the jinn ended on the previous verse.

The actual words are. عَلَی الطَّرِیۡقَۃِ. It is evident from this style that the path of tawhid is well-known and does not need any explanation. 

Imam Amin Ahsan Islahi writes: … It is a reality and hence human nature bears witness to it, human intellect alludes to it and the prophets and books of God have also called people towards this path. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 624)

لِّنَفۡتِنَهُمۡ فِيۡهِ​ ؕ وَمَنۡ يُّعۡرِضۡ عَنۡ ذِكۡرِ رَبِّهٖ يَسۡلُكۡهُ عَذَابًا صَعَدًا ۙ‏ 

17) so that We might try them through this bounty. Whoso turns away from the remembrance of his Lord, He will cause him to suffer a grievous chastisement;

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.

Turns away from the remembrance of his Lord, 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 His worship.

Tafsir Ibn Kathir: Concerning Allah's statement, (And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. 

Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said, " عَذَاباً صَعَداً " (in a Sa`ad torment.) "This means harsh having no relaxation in it.'' It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell.'' It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell.''

Yusuf Ali Explanation: To remember Allah is to realize His presence, acknowledge His Goodness, and accept His guidance. If we fail to do so, by deliberately turning away, He will withdraw His Grace, and that will be a severe Penalty indeed.

Muhammad Asad Explanation: I.e., God's bestowal of blessings is not just a "reward" of righteousness but, rather, a test of man's remaining conscious of, and therefore grateful to, Him.

Javed Ahmad Ghamidi Explanation: This is an opportune reminder: all favours and blessings are a means to test people. No one should be misled by them in any way about himself.

What does this mean? Imam Amin Ahsan Islahi, while explaining it, writes: … For this reason, I am inclined to think that the punishment of those whom the Almighty seizes because of the rejection of His prophet and Book is not transient; it is ever-increasing. They will have to face a much greater punishment in the Hereafter than the punishment they face in this world and then they will be made to pass through an ever-increasing torment. Never will it end or gradually lessen. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 625)

وَّاَنَّ الۡمَسٰجِدَ لِلّٰهِ فَلَا تَدۡعُوۡا مَعَ اللّٰهِ اَحَدًا ۙ‏  

18) and that “masjid belong to Allah, so do not invoke anyone with Him”;
The commentators generally have taken mosques to mean the places of worship. Accordingly, the verse means: None should be associated in the worship of Allah in the places of worship. 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 Prophet’s (peace be upon him) Hadith: For me the entire earth has been made a place of worship and a means of obtaining purity. Saeed 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.

Yusuf Ali Explanation: This is a Makkan Surah, and Masjid must be understood, not in the later technical sense of a Mosque, but in the root meaning, of any place, or occasion of worship or humble prostration in the service of Allah, or any limbs or faculties or accessories used in such worship, e.g., hands and feet, lips and voice, understanding or organization. A number of meanings therefore follow. (1) No place of worship whatever should be used for the worship of any other but Allah the true God. The Ka'ba was then full of idols, but the idols and their votaries were usurpers. (2) Worship should not be mixed up with vain objects, but should be reserved for the sincere service of Allah. (3) All our gifts are for Allah's service, which includes the service of His creatures, and not for our vainglory.

Javed Ahmad Ghamidi Explanation: This subject of tawhid is part of the warning that is concealed in the previous verses. Though the word مَسٰجِد occurs in its general sense, yet since its addressees are the Quraysh, its foremost application is the House of God. It is used in the plural sense to include all other mosques as well.

Tafsir Ibn Kathir: The Command to worship Allah Alone and shun Shirk - Allah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. 

As Qatadah said concerning Allah's statement, (And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship.'' 

Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning this verse, (And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , `How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah, (And the Masjids are for Allah, so invoke not anyone along with Allah.)'' 

The Jinns crowding together to hear the Qur'an Allah said:

وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا
19) and when Allah's servant [that is the Prophet (peace be upon him)] stood up to call on Him, they well-nigh swarmed him.

Yusuf Ali Explanation: The Devotee of Allah: the holy Prophet Muhammad ﷺ.

(they well-nigh swarmed him) They. The immediate reference was to the Pagan Quraish who were then in possession of the Ka'ba and who put all sorts of obstacles and indignities in the way of the holy Prophet for preaching the One True God and denouncing idol-worship. They used to surround him and mob him and to treat him as if he was guilty of some dreadful crime. But the wider application refers to the habit of the world to make a marked man of any who diverges from the beaten paths of their favourite sins and who pleads earnestly for the cause of Truth and righteousness. They ridicule him; they surround him with jeers and obloquy; and they try to make the physical condition of his life as difficult for him as possible. 

Muhammad Asad Explanation: Lit., "would almost be upon him in crowds (libad, sing. libdah)" - i.e., with a view to "extinguishing God's [guiding] light" (Tabari, evidently alluding to 9:32 ). Most of the commentators assume that the above verse refers to the Prophet Muhammad ﷺ and the hostility shown to him by his pagan contemporaries. While this may have been so in the first instance, it is obvious that the passage has a general import as well, alluding to the hostility shown by the majority of people, at all times and in all societies, to a minority or an individual who stands up for a self-evident - but unpopular - moral truth. (In order to be understood fully, the above verse should be read in conjunction with {19:73-74}. 

Javed Ahmad Ghamidi Explanation: This refers to Muhammad (sws). Imam Amin Ahsan Islahi writes: … The expression reflects affection as well as the reality that the most natural and logical attitude of a servant of God is to invoke God alone; however the conscience of some people has become so perverted that the highest and noblest of deeds has become alien and aversive to them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 626)

Tafsir Ibn Kathir: (And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-`Awfi reported from Ibn `Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite,

(Say: "It has been revealed to me that a group of Jinn listened.'') (72:1) They were listening to the Qur'an.'' This is one opinion and it has been reported from Az-Zubayr bin Al-`Awwam. Ibn Jarir recorded from Ibn `Abbas that he said, "The Jinns said to their people, (when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )'' This is the second view and it has also been reported from Sa`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him).'' 

Qatadah said concerning Allah's statement, (when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it.'' This is the third view and it has also been reported from Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. 

This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it,

Verses 20-22 are especially important as Monotheism (tawhid) among the Jinn is reaffirmed and the inescapable wrath of God is emphasized.

قُلۡ اِنَّمَاۤ اَدۡعُوۡا رَبِّىۡ وَلَاۤ اُشۡرِكُ بِهٖۤ اَحَدًا‏ 
20) Say, (O Prophet): “I call on my Lord alone, and I do not associate aught with Him in His Divinity.”

That 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.

Tafsir Ibn Kathir: (Say: "I invoke only my Lord, and I associate none as partners along with Him.'') meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger said to them: (I invoke only my Lord,) meaning, `I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.' (and I associate none as partners along with Him.)

قُلۡ اِنِّىۡ لَاۤ اَمۡلِكُ لَـكُمۡ ضَرًّا وَّلَا رَشَدًا‏ 

21) Say: “Surely neither it is in my power to hurt you nor to bring you to the Right Way.” 

Tafsir Ibn Kathir: meaning, `say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, `if I disobey Allah, then no one would be able to rescue me from His punishment.' 

Yusuf Ali Explanation: 'Do not suppose that I am going to harm you individually or socially; the very opposite is my wish; but I cannot force you to right conduct; that must depend upon the purification of your own faith and will'. 

Javed Ahmad Ghamidi Explanation: The implication is that the Prophet (sws) does not have the authority to give benefit or harm anyone or to guide or mislead anyone; he also cannot associate anyone with God in deference to their wishes or by being over-awed by these people. His sole duty is to communicate God’s message to them in exactly the way he has received it.

قُلۡ اِنِّىۡ لَنۡ يُّجِيۡرَنِىۡ مِنَ اللّٰهِ اَحَدٌ  ۙ وَّلَنۡ اَجِدَ مِنۡ دُوۡنِهٖ مُلۡتَحَدًا ۙ‏  

22) Say: “None can protect me from Allah, nor can I find a refuge apart from Him.

Yusuf Ali Explanation: 'My mission is from Allah. I cannot choose but obey. He has charged me to deliver the Message, and if I were to disobey him, I would myself be worthy of His punishment, and no one can save me. From every kind of trouble and difficulty my only refuge is in Him. I must proclaim His Message: otherwise I am false to the mission He has entrusted to me.' 

اِلَّا بَلٰغًا مِّنَ اللّٰهِ وَرِسٰلٰتِهٖ​ ؕ وَمَنۡ يَّعۡصِ اللّٰهَ وَرَسُوۡلَهٗ فَاِنَّ لَهٗ نَارَ جَهَنَّمَ خٰلِدِيۡنَ فِيۡهَاۤ اَبَدًا ؕ‏ 

23) (My task is no more than) to deliver Allah's proclamation and His messages. And whoever disobeys Allah and His Messenger, surely the Fire of Hell awaits him; therein he will abide in perpetuity.”

That 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 I have no helper and protector beside Allah. (For further explanation, see (verse 10 of Surah 26. Ash-Shura).

This does not mean that every sin and act of disobedience will cause one to live in Hell forever, 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 (peace be upon him) and does not refrain from polytheism will suffer in Hell forever. 

Tafsir Ibn Kathir: It is only obligatory upon the Messenger to convey the Message - Concerning Allah's statement, ((Mine is) but conveyance from Allah and His Messages,) 

This is an exception related to the previous statement, " لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ " (None can protect me from Allah's punishment,) meaning, `nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' 

This is as Allah says, (O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) 

Muhammad Asad Explanation: This obviously relates to "those who are bent on denying the truth" - i.e., consciously - and thus destroy their own spiritual identity. The people alluded to in this particular instance are those who "would gladly overwhelm God's servant with their crowds" (verse {l9}).

In verses 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." 

حَتّٰٓى اِذَا رَاَوۡا مَا يُوۡعَدُوۡنَ فَسَيَعۡلَمُوۡنَ مَنۡ اَضۡعَفُ نَاصِرًا وَّاَقَلُّ عَدَدًا‏ 
24) (They shall not change their ways) until they see that against which they had been warned, and then they will know whose helpers are weaker and whose supporters are fewer in number.

The background of this verse is that those of the Quraish who used to mob and surround the Prophet (peace be upon him) 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 Prophet (peace be upon him) 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 (peace be upon him) helpless and friendless and they 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 fact is helpless and friendless.

Tafsir Ibn Kathir: That is until these idolaters from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolaters have no helper at all and they are fewer in number than the soldiers of Allah.

Yusuf Ali Explanation: When the Hereafter arrives, and true values are restored, they will see clearly that the Promise of Allah was true, and that death on this earth was not the end of all things. Then they will see that those who were accounted weak on this earth will, in the realm of Reality, be the strong ones; those who seemed to have no following here will have, there, all the great and true ones with them, to help them and welcome them to their own ranks.

Muhammad Asad Explanation: I.e., on the Day of Judgment. Cf. the second paragraph of 19:75 , which is similarly phrased.

Lit., "is weaker as to helpers and less in numbers" - i.e., less significant despite its greater numbers.

قُلۡ اِنۡ اَدۡرِىۡۤ اَقَرِيۡبٌ مَّا تُوۡعَدُوۡنَ اَمۡ يَجۡعَلُ لَهٗ رَبِّىۡۤ اَمَدًا‏   

25) Say: “I know not whether what you are promised is near or whether my Lord will prolong its term.

The 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 come with which you are threatening us. In response, the Prophet (peace be upon him) was commanded to say: The time will certainly come, but I have not been told the date of its coming. Allah alone knows whether it will come soon or whether a distant term has been set for it. 

Tafsir Ibn Kathir: The Messenger of Allah does not know when the Hour will be - Allah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.

(Say: "I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.'') meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, "O Muhammad! Tell me about the Hour'' 

So the Prophet replied, (The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, "O Muhammad! When will be the Hour'' 

The Prophet said, (Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, "I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger.'' 

The Prophet then replied, (Then you will be with whomever you love.) Anas said, "The Muslims were not happier with anything like they were upon (hearing) this Hadith.''

Yusuf Ali Explanation: The coming of Judgment is certain. But the exact time, relatively to our standards on this earth, no one can tell. Allah alone knows it. Even a Prophet of Allah, as such, does not know the Mysteries of the Unseen World, except in so far as they have been revealed to him by Allah's Revelation. Cf. vi. 50.

Verses 26-28 establish that Qiyamah is known only to God, and that God takes into account all the deeds of a man when judging him. 

عٰلِمُ الۡغَيۡبِ فَلَا يُظۡهِرُ عَلٰى غَيۡبِهٖۤ اَحَدًا ۙ‏ 
26) He is the Knower of the Unseen, and He does not disclose His Unseen to anyone
That is, the knowledge of the unseen entirely rests with Allah: He does not give the whole of this knowledge to anyone.

Yusuf Ali Explanation: The Unseen has two aspects. The relative Unseen is so with reference to a particular person, because of the intervention of Time, Space, or particular circumstances. For example, I cannot see today a house which I saw last year, because it has since been pulled down. Or I cannot in Lahore see the "Gateway of India" in Bombay, although any one in Bombay can see it. Or I cannot see the satellites of Jupiter with the naked eye, though I can through a telescope. But the Absolute Unseen, the Absolute Mystery, is something which no creature can know or see, except in so far as Allah reveals it to him. And Allah reveals such things to the extent that is good for men, through His chosen messengers, among whom the greatest is Muhammad. The exact time of the Hour of Judgment has not been so shown, because we must not wait for it, but live as if it is to be at this minute. See last note and next note, and the references there.

Muhammad Asad Explanation: The possessive pronoun "His" in the phrase 'ala ghaybihi evidently indicates God's exclusive knowledge of "that which is beyond the perception of any created being" (al-ghayb): hence the above, somewhat free, rendering of this truly untranslatable phrase.

Tafsir Ibn Kathir: (The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah's statement, (And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. 

Thus, Allah says, (The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. 

Then Allah says,

اِلَّا مَنِ ارۡتَضٰى مِنۡ رَّسُوۡلٍ فَاِنَّهٗ يَسۡلُكُ مِنۡۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهٖ رَصَدًا ۙ‏ 
27) other than to a Messenger whom He chooses (for the bestowal of any part of the knowledge of the Unseen), where-after He appoints guards who go before him and behind him,
That is, the Messenger (peace be upon him) 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.

Guards: Angels, that is, when Allah sends down the knowledge of the unseen realities to the Messenger (peace be upon him) by revelation, He appoints angels on every side to safeguard it so that the knowledge reaches the Messenger in a safe condition, free from any kind of adulteration. This is the same thing which has been expressed in verses 8-9 above, saying: After the appointment of the Messenger (peace be upon him) 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.

Yusuf Ali Explanation: Cf. iii. 179. See also last note.
Revelation is not a mechanical or material thing. It has to be safeguarded from being distorted or corrupted by ignorance, selfishness, or the powers of evil. How can its precious and subtle worth and the spiritual safeguards against its misuse by human folly or the perversity of evil be expressed in plain human words? We can imagine a very great treasure, which has to be transmitted. To guard it against evilly-disposed persons, a strong escort is required, to march in front and behind, so as to protect it from all sides. When it reaches its destination, the escort presents its credentials and an Invoice showing the Treasure being transmitted. Then the destined receiver knows that it has come intact and feels satisfied. So about spiritual Revelation. The Prophet recognizes the credentials and checks the contents on the tablets of his own heart and insight. He has then no doubt that it is a true Message from Allah, and that those who bring it are the true messengers "of their Lord". A) They: the band of watchers. In "he may know" it is better to construe "he" to refer to the prophet who receives the Message from the "watchers".

Muhammad Asad Explanation: [other than to a Messenger whom He chooses (for the bestowal of any part of the knowledge of the Unseen)] Cf. 3:179 - "And it is not God's will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles".

For an explanation of this rendering of the phrase min bayni yadayhi wa-min khalfihi (lit., "from between his hands and from behind him"), see 2:255 . In the present context the phrase implies that the very fact of his being graced by divine revelation protects every apostle, spiritually, in all concerns of his life, irrespective of whether these concerns are obvious to him or are beyond his ken.

Tafsir Ibn Kathir: (and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah's revelation. 

Thus, Allah says,

لِّيَـعۡلَمَ اَنۡ قَدۡ اَبۡلَغُوۡا رِسٰلٰتِ رَبِّهِمۡ وَاَحَاطَ بِمَا لَدَيۡهِمۡ وَاَحۡصٰى كُلَّ شَىۡءٍ عَدَدًا
28) so that He may know that they have delivered the messages of their Lord. He encompasses in His knowledge their surroundings and keeps a count of all things.”
(so that He may know that they have delivered the messages of their Lord) This can have three meanings: (1) That the Messenger (peace be upon him) 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 (peace be upon him) precisely and accurately. (3) That Allah may know that the Messenger (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) safely and also that the Messenger (peace be upon him) conveys the messages of his Lord to His servants precisely and accurately.

That is, Allah’s power so encompasses the Messenger (peace be upon him) 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 (peace be upon him) and the angels cannot dare add or subtract even a letter from them.

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. 

Tafsir Ibn Kathir: The pronoun `he' which is in His statement, " لِيَعْلَمَ "(Till he knows) refers to the Prophet . 

Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning the Ayah, (The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) "These are four guardians among the angels along with Jibril,

" لِيَعْلَمَ " (Till he knows) This means Muhammad ,

(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)'' This was recorded by Ibn Abi Hatim. 

It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. `Abdur-Razzaq reported from Ma`mar, from Qatadah, " لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ " (Till he knows that they have conveyed the Messages of their Lord.) "So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them.'' This has also been reported by Sa`id bin Abi `Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, "Ya`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message.'' It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. 

This is like His statement, (And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) 

Allah also said, (Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah's knowledge is that He knows all things before they occur, and this is something definite and certain. 

Therefore, He says after this, (And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.

Yusuf Ali Explanation: Ahata: surrounds, encompasses, encloses, guards on all sides, keeps under his own possession and control, and does not allow to be corrupted or debased. See last note but one.

In the spiritual Kingdom,-as indeed, in all things,-Allah's knowledge, wisdom, and Plan comprehend all things, great and small. There is nothing which we do, nothing which happens that is outside His account.

You may now like to listen to eminent scholar Nouman Ali Khan about lesson this surah embodies in itself for us:


Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation and explanation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):  
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Verse by Verse Qur'an Study Circle
In addition the references of  other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:

Photo | References: | 1 | 2 | 3 | 4 | 5 | 67 | 8 | 9 | 10 |

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