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Surah 72. Al-Jinn

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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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72:21
قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا Qul innee l a amliku lakum d arran wal a rashad a n
Say: "Verily, it is not in my power to cause you harm or to endow you with consciousness of what is right."
  - Mohammad Asad
Say: "I have no control to cause harm or bring you to the Right Way."
  - Muhammad Farooq-i-Azam Malik
Say, 'It is not in my power to harm or benefit you.'
  - Mustafa Khattab
Say: Lo! I control not hurt nor benefit for you.
  - Marmaduke Pickthall
Say: "It is not in my power to cause you harm or to bring you to right conduct." 5745
  - Abdullah Yusuf Ali

'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'.

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72:22
قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا Qul innee lan yujeeranee mina All a hi a h adun walan ajida min doonihi multa h ad a n
Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Him
  - Mohammad Asad
Say: "If I were to disobey Him, no one can protect me from Allah, nor can I find any refuge besides Him.
  - Muhammad Farooq-i-Azam Malik
Say, 'No one can protect me from Allah 'if I were to disobey Him', nor can I find any refuge other than Him.
  - Mustafa Khattab
Say: Lo! none can protect me from Allah, nor can I find any refuge beside Him
  - Marmaduke Pickthall
Say: "No one can deliver me from Allah (if I were to disobey Him) nor should I find refuge except in Him. 5746
  - Abdullah Yusuf Ali

'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.'

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72:23
إِلَّا بَلَـٰغًا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦ ۚ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا Ill a bal a ghan mina All a hi waris a l a tihi waman yaAA s i All a ha warasoolahu fainna lahu n a ra jahannama kh a lideena feeh a abad a n
if I should fail to convey16 [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time.17
  - Mohammad Asad

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}).

My mission is only to deliver what I receive from Allah and make His messages known. As for those who disobey Allah and His Rasool, they shall be put in the fire of hell to live therein forever."
  - Muhammad Farooq-i-Azam Malik
'My duty is' only to convey 'the truth' from Allah and 'deliver' His messages.' And whoever disobeys Allah and His Messenger will certainly be in the Fire of Hell, to stay there for ever and ever.
  - Mustafa Khattab
(Mine is) but conveyance (of the truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever.
  - Marmaduke Pickthall
"Unless I proclaim what I receive from Allah and His Messages: for any that disobey and His Apostle for them is Hell: they shall dwell therein forever."
  - Abdullah Yusuf Ali

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72:24
حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا H att a i tha raaw m a yooAAadoona fasayaAAlamoona man a d AAafu n as iran waaqallu AAadad a n
[Let them, then, wait] until the time when they behold that [doom] of which they were forewarned:18 for then they will come to understand which [kind of man] is more helpless and counts for less!19
  - Mohammad Asad

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.

When they shall see the punishment that they are being threatened with, then they shall find out whose helpers are weak and whose supporters are fewer in number.
  - Muhammad Farooq-i-Azam Malik
Only when they see what they have been threatened with will they know who is weaker in helpers and inferior in manpower.
  - Mustafa Khattab
Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know for certain) who is weaker in allies and less in multitude.
  - Marmaduke Pickthall
At length when they see (with their own eyes) that which they are promised then will they know who it is that is weakest in (his) helper and least important in point of numbers. 5747
  - Abdullah Yusuf Ali

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.

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72:25
قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا Qul in adree aqareebun m a tooAAadoona am yajAAalu lahu rabbee amad a n
Say: "I do not know whether that [doom] of which you were forewarned is near, or whether my Sustainer has set for it a distant term."
  - Mohammad Asad
Say: "I do not know whether the punishment that you are threatened with is near or whether my Rabb has set for it a distant term.
  - Muhammad Farooq-i-Azam Malik
Say, 'I do not know if what you are promised is near or my Lord has set a distant time for it.
  - Mustafa Khattab
Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it.
  - Marmaduke Pickthall
Say: "I know not whether the (punishment) which ye are promised is near or whether my Lord will appoint for it a distant term. 5748
  - Abdullah Yusuf Ali

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, and notes 867-68.

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