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Surah 72. Al-Jinn

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72:6
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا Waannahu k a na rij a lun mina alinsi yaAAoo th oona birij a lin mina aljinni faz a doohum rahaq a n
Yet [it has always happened] that certain kinds of humans would seek refuge with certain kinds of [such] invisible forces:4 but these only increased their confusion -
  - Mohammad Asad

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.

Indeed, some individuals among mankind used to seek protection with some individuals among the jinns, so they caused such jinns to become more arrogant,
  - Muhammad Farooq-i-Azam Malik
And some men used to seek refuge with some jinn- so they increased each other in wickedness.1
  - Mustafa Khattab

 See footnote for 6:128.

And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn so that they increased them in revolt (against Allah);
  - Marmaduke Pickthall
`True there were persons among mankind who took shelter with persons among the Jinns but they increased them in folly. 5732
  - Abdullah Yusuf Ali

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 realise that they will ultimately have to answer at the Judgment-Seat of Allah, whose first outpost is in their own conscience.

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72:7
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا Waannahum th annoo kam a th anantum an lan yabAAatha All a hu a h ad a n
so much so that they came to think, as you [once] thought, that God would never [again] send forth anyone [as His apostle].5
  - Mohammad Asad

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.

as a result, they presumed as you presumed that Allah would not appoint anyone as a Rasool.
  - Muhammad Farooq-i-Azam Malik
And those 'humans' thought, just like you 'jinn', that Allah would not resurrect anyone 'for judgment'.
  - Mustafa Khattab
And indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead)
  - Marmaduke Pickthall
`And they (came to) think as ye thought that Allah would not raise up anyone (to Judgment).
  - Abdullah Yusuf Ali

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72:8
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَـٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا Waann a lamasn a a l ssam a a fawajadn a h a muliat h arasan shadeedan washuhub a n
"And [so it happened] that we reached out towards heaven:6 but we found it filled with mighty guards and flames,7
  - Mohammad Asad

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.

See notes [16] and [17] on {15:17-18}.

We searched the heaven, and found it filled with stern guards and shooting stars.
  - Muhammad Farooq-i-Azam Malik
'Earlier' we tried to reach heaven 'for news', only to find it filled with stern guards and shooting stars.1
  - Mustafa Khattab

 Some jinn used to eavesdrop on the heaven, then pass on what they heard to fortune-tellers. But this practice came to an end once Muḥammad (ﷺ) was sent as a messenger with the Quran.

And (the Jinn who had listened to the Qur'an said): We had sought the heaven but had found it filled with strong warders and meteors.
  - Marmaduke Pickthall
`And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires. 5733
  - Abdullah Yusuf Ali

See notes 1951, 1953, and 1954 to xv. 17-18. See also n. 5562 to lxvii. 5. The speakers here have repented of sin and evil; but they recognise 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.

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72:9
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا Waann a kunn a naqAAudu minh a maq a AAida li l ssamAAi faman yastamiAAi al a na yajid lahu shih a ban ra s ad a n
notwithstanding that we were established in positions [which we had thought well-suited] to listening to [whatever secrets might be in] it:8 and anyone who now [or ever] tries to listen will [likewise] find a flame lying in wait for him!9
  - Mohammad Asad

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 note [17] on 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".

Before this we used to find a seat in heaven for eavesdropping, but now eavesdroppers find shooting stars lying in ambush for them.
  - Muhammad Farooq-i-Azam Malik
We used to take up positions there for eavesdropping, but whoever dares eavesdrop now will find a flare lying in wait for them.
  - Mustafa Khattab
And we used to sit on places (high) therein to listen. But he who listened now findeth a flame in wait for him;
  - Marmaduke Pickthall
`We used indeed to sit there in (hidden) stations to (steal) a hearing; but any who listens now will find a flaming fire watching him in ambush. 5734
  - Abdullah Yusuf Ali

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 priestcraft 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 priestcraft and black magic in the bud.

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72:10
وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا Waann a l a nadree asharrun oreeda biman fee alar d i am ar a da bihim rabbuhum rashad a n
"And [now we have become aware] that we [created beings] may not know whether evil fortune is intended for [any of] those who live on earth, or whether it is their Sustainer's will to endow them with consciousness of what is right:10
  - Mohammad Asad

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.

We did not know whether an evil was intended for the dwellers of the earth or whether their Rabb intended to guide them.
  - Muhammad Farooq-i-Azam Malik
Now, we do not really know whether evil is intended for those on earth, or their Lord intends for them what is right.
  - Mustafa Khattab
And we know not whether harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them;
  - Marmaduke Pickthall
`And we understand not whether ill is intended to those on earth or whether their Lord (really) intends to guide them to right conduct. 5735
  - Abdullah Yusuf Ali

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.

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72:11
وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَآئِقَ قِدَدًا Waann a minn a a l ssa li h oona waminn a doona tha lika kunn a t ar a iqa qidad a n
just as [we do not know how it happens] that some from among us are righteous, while some of us are [far] below that: we have always followed widely divergent paths.
  - Mohammad Asad
There are some among us who are righteous and some to the contrary; we have sects following different ways.
  - Muhammad Farooq-i-Azam Malik
Among us are those who are righteous and those who are less so. We have been of different factions.
  - Mustafa Khattab
And among us there are righteous folk and among us there are far from that. We are sects having different rules.
  - Marmaduke Pickthall
`There are among us some that are righteous and some the contrary: we follow divergent paths.
  - Abdullah Yusuf Ali

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72:12
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا Wann a th anann a an lan nuAAjiza All a ha fee alar d i walan nuAAjizahu harab a n
And, withal, we have come to know that we can never elude God [while we live] on earth, and that we can never elude Him by escaping [from life].
  - Mohammad Asad
We know that we can neither frustrate Allah in the earth nor frustrate Him by flight.
  - Muhammad Farooq-i-Azam Malik
'Now,' we truly know that we cannot frustrate Allah on earth, nor can we escape from Him 'into heaven'.
  - Mustafa Khattab
And we know that we cannot escape from Allah in the earth, nor can we escape by flight.
  - Marmaduke Pickthall
`But we think that we can by no means frustrate Allah throughout the earth nor can we frustrate Him by flight. 5736
  - Abdullah Yusuf Ali

See last note. In any case, they know that Allah's Truth and Allah's Plan must prevail, and no one can frusrate 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?

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72:13
وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ ۖ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا Waann a lamm a samiAAn a alhud a a mann a bihi faman yumin birabbihi fal a yakh a fu bakhsan wal a rahaq a n
Hence, as soon as we heard this [call to His] guidance, we came to believe in it: and he who believes in his Sustainer need never have fear of loss or injustice.
  - Mohammad Asad
As for us, when we listened to the guidance, we believed in it; so he that believes in his Rabb shall have neither the fear of loss nor of injustice.
  - Muhammad Farooq-i-Azam Malik
When we heard the guidance 'of the Quran', we 'readily' believed in it. For whoever believes in their Lord will have no fear of being denied 'a reward' or wronged.
  - Mustafa Khattab
And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression.
  - Marmaduke Pickthall
`And as for us since we have listened to the Guidance we have accepted it: and any who believes in his Lord has no fear either of a short (account) or of any injustice. 5737
  - Abdullah Yusuf Ali

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.

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72:14
وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَـٰسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُو۟لَـٰٓئِكَ تَحَرَّوْا۟ رَشَدًا Waann a minn a almuslimoona waminn a alq a si t oona faman aslama faol a ika ta h arraw rashad a n
"Yet [it is true] that among us are such as have surrendered themselves to God - just as there are among us such as have abandoned themselves to wrongdoing. Now as for those who surrender themselves to Him - it is they that have attained to consciousness of what is right;
  - Mohammad Asad
Surely there are some among us who are Muslims and some who are deviators from the truth. Those who have adopted Islam have found the way to salvation,
  - Muhammad Farooq-i-Azam Malik
And among us are those who have submitted 'to Allah' and those who are deviant. So 'as for' those who submitted, it is they who have attained Right Guidance.
  - Mustafa Khattab
And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully.
  - Marmaduke Pickthall
`Amongst us are some that submit their wills (to Allah) and some that swerve from justice. Now those who submit their wills they have sought out (the path) of right conduct: 5738
  - Abdullah Yusuf Ali

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.

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72:15
وَأَمَّا ٱلْقَـٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا Waam a alq a si t oona fak a noo lijahannama h a t ab a n
but as for those who abandon themselves to wrongdoing - they are indeed but fuel for [the fires of] hell!'"11
  - Mohammad Asad

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".

and those who have deviated from the truth will become the fuel for hell."
  - Muhammad Farooq-i-Azam Malik
And as for the deviant, they will be fuel for Hell.''
  - Mustafa Khattab
And as for those who are unjust, they are firewood for hell.
  - Marmaduke Pickthall
`But those who swerve they are (but) fuel for Hell Fire ' 5739
  - Abdullah Yusuf Ali

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.

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72:16
وَأَلَّوِ ٱسْتَقَـٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَـٰهُم مَّآءً غَدَقًا Waallawi istaq a moo AAal a a l tt areeqati laasqayn a hum m a an ghadaq a n
[KNOW,] THEN, that if they [who have heard Our call] keep firmly to the [right] path, We shall certainly shower them with blessings abundant,12
  - Mohammad Asad

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).

O Prophet, say: "If they (the Makkans) had steadfastly followed the Right Way, We would have certainly vouchsafed them abundant water,
  - Muhammad Farooq-i-Azam Malik
Had the deniers followed the Right Way, We would have certainly granted them abundant rain to drink-
  - Mustafa Khattab
If they (the idolaters) tread the right path, We shall give them to drink of water in abundance
  - Marmaduke Pickthall
(And Allah's Message is): "If they (the pagans) had (only) remained on the (right) Way We should certainly have bestowed on them Rain in abundance. 5740
  - Abdullah Yusuf Ali

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.

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72:17
لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا Linaftinahum feehi waman yuAAri d AAan th ikri rabbihi yaslukhu AAa tha ban s aAAad a n
so as to test them by this means: for he who shall turn away from the remembrance of his Sustainer, him will He cause to undergo suffering most grievous.13
  - Mohammad Asad

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.

and thereby put them to test. He that gives no heed to the warnings of his Rabb, shall be made to undergo severe punishment.
  - Muhammad Farooq-i-Azam Malik
as a test for them.1 And whoever turns away from the remembrance of their Lord will be admitted by Him into an overwhelming punishment.
  - Mustafa Khattab

 Meaning, to see if they will be grateful to Allah for rain and other provisions.

That We may test them thereby, and whoso turneth away from the remembrance of his Lord; He will thrust him into ever growing torment.
  - Marmaduke Pickthall
"That We might try them by that (means) but if any turns away from the remembrance of his Lord He will cause him to undergo a severe Penalty. 5741
  - Abdullah Yusuf Ali

To remember Allah is to realise His presence, acknowledge Iiis 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.

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72:18
وَأَنَّ ٱلْمَسَـٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا Waanna almas a jida lill a hi fal a tadAAoo maAAa All a hi a h ad a n
And [know] that all worship14 is due to God [alone]: hence, do not invoke anyone side by side with God!
  - Mohammad Asad

Lit., "the places of worship" (al-masajid): i.e., worship as such.

Mosques are built for Allah's worship; therefore, invoke not anyone along with Allah.
  - Muhammad Farooq-i-Azam Malik
The places of worship are 'only' for Allah, so do not invoke anyone besides Him.
  - Mustafa Khattab
And the places of worship are only for Allah, so pray not unto anyone along with Allah.
  - Marmaduke Pickthall
"And the places of worship are for Allah (alone): so invoke not anyone along with Allah; 5742
  - Abdullah Yusuf Ali

This is a Makkan Sura, 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 organisation. 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.

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72:19
وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا Waannahu lamm a q a ma AAabdu All a hi yadAAoohu k a doo yakoonoona AAalayhi libad a n
Yet [thus it is] that whenever a servant of God stands up in prayer to Him, they [who are bent on denying the truth] would gladly overwhelm him with their crowds.15
  - Mohammad Asad

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 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} and the corresponding notes.

Yet, when Allah's servant Muhammad stood up to invoke Him, they (unbelievers) were ready to attack him."
  - Muhammad Farooq-i-Azam Malik
Yet when the servant of Allah1 stood up calling upon Him 'alone', the pagans almost swarmed over him.
  - Mustafa Khattab

 i.e., Muḥammad (ﷺ).

And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.
  - Marmaduke Pickthall
"Yet when the Devotee of Allah stands forth to invoke Him they just make round him a dense crowd." 5743 5744
  - Abdullah Yusuf Ali

The Devotee of Allah: the holy Prophet Muhammad.

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.

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72:20
قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا Qul innam a adAAoo rabbee wal a oshriku bihi a h ad a n
Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone beside Him."
  - Mohammad Asad
O Prophet, say: "I pray only to my Rabb and worship none besides Him."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'I call only upon my Lord, associating none with Him 'in worship'.'
  - Mustafa Khattab
Say (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner.
  - Marmaduke Pickthall
Say: "I do no more than invoke my Lord and I join not with Him any (false god)."
  - Abdullah Yusuf Ali

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