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.
- 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
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:
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.
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”;
3) and that “He – exalted be His Majesty – has not taken to Himself either a wife or a son”;
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.
5) and that “we had thought that men and jinn would never speak a lie about Allah”,
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.
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.
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.
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”;
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.
15) but those who deviated from the Truth, will be the fuel for Hell.
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”;
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.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."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.
26) He is the Knower of the Unseen, and He does not disclose His Unseen to anyone
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,
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.”
- 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]
- 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
