Surah 72. Al-Jinn

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 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

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 indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead)

  - Marmaduke Pickthall

"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

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

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

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

"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

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

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

And among us there are righteous folk and among us there are far from that. We are sects having different rules.

  - Marmaduke Pickthall

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

And we know that we cannot escape from Allah in the earth, nor can we escape by flight.

  - Marmaduke Pickthall

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

And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression.

  - Marmaduke Pickthall

"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 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

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 those who are unjust, they are firewood for hell.

  - Marmaduke Pickthall

[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

If they (the idolaters) tread the right path, We shall give them to drink of water in abundance

  - Marmaduke Pickthall

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

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

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

And the places of worship are only for Allah, so pray not unto anyone along with Allah.

  - Marmaduke Pickthall

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

And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.

  - Marmaduke Pickthall

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 (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner.

  - Marmaduke Pickthall