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Say (O Muhammad SAW): "None can protect me from Allah's punishment (if I were to disobey Him), nor should I find refuge except in Him.
ร
รถรกรธรณร รรณรกรณรรรฐร รฃรธรถรครณ รรกรกรธรณรฅรถ รฆรณรรถรรณรรกรณรรรถรฅรถ รฆรณรฃรณรค รญรณรรบรรถ รรกรกรธรณรฅรณ รฆรณรรณรรตรฆรกรณรฅรต รรณร
รถรครธรณ รกรณรฅรต รครณรรรณ รรณรฅรณรครธรณรฃรณ รรณรรกรถรรถรญรครณ รรถรญรฅรณร รรณรรณรรฐร (72:23)
72:23
But [I have for you] only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
รรณรรธรณรฌ ร
รถรรณร รรณรรณรฆรบร รฃรณร รญรตรฆรรณรรตรฆรครณ รรณรรณรญรณรรบรกรณรฃรตรฆรครณ รฃรณรครบ รรณรรบรรณรรต รครณรรรถรรฐร รฆรณรรณรรณรกรธรต รรณรรณรรฐร (72:24)
72:24
Say: I am not master of the conquer and defeat of any body
In this ayat to strengthen the base of the monotheism and negating every kind of polytheism, mentioned in the previous ayaat and first commands the prophet peace be upon him: Say I only call my Lord and worship him only and never bring any partner for him.
รรตรกรบ ร
รถรครธรณรฃรณร รรณรรบรรตรฆ รรณรรธรถรญ รฆรณรกรณร รรตรรบรรถรรต รรถรฅรถ รรณรรณรรฐร (72:20)
Then commanded and expressed: Say I am not the master of your profit and loss, the guidance is in the hands of someone else.
รรตรกรบ ร
รถรครธรถรญ รกรณร รรณรฃรบรกรถรรต รกรณรรตรฃรบ รรณรรธรฐร รฆรณรกรณร รรณรรณรรฐร (72:21)
And then it adds: Say if I act against the command of the Lord the source of peace. No one will bestow me refuge. There is no protection and shelter besides him (the Benevolent Lord).
รรตรกรบ ร
รถรครธรถรญ รกรณรค รญรตรรถรญรรณรครถรญ รฃรถรครณ รรกรกรธรณรฅรถ รรณรรณรรฑ รฆรณรกรณรครบ รรณรรถรรณ รฃรถรค รรตรฆรครถรฅรถ รฃรตรกรบรรณรรณรรฐร (72:22)
Like this way no one can give me shelter, from one side these words admits the complete submission before the Guardian God and from the other side contradicts every type of over estimation. From the third facade it shows not only the idols can do any
Thing and even the prophet in person with all his greatness is unable to give shelter and refuge anybody before the chastisement of the God. From the fourth side not the excuses and the over expectations by the obstinate people before the prophet peace be upon him and ended the demands of the people about the divine. It proves too that seeking intercession and mediation too is by the permission of God.
รฃรตรกรบรรณรรณรรฐร means the peaceful shelter in fact this word รกรร gives the meaning of pothole which extends in one corner.
As we defined in the previous ayat these terms means that before Exalted God, the prophet have no role and constant authority over the solutions of the problems, yet he can appeal the God the Benevolent to solve the crisis of the people. It is the sign of monotheism not the mark of polytheism. It is noteworthy that in these ayaat before the term รรณรรธรฐร loss come the term รรณรรณรรฐร the guidance. It is pointing out that the real profit and yield is the guidance, similarly in the words of the genies in the previous ayat indicated before the expression รร comes the term รรร both are similar to each other.
In the next ayat it adds: My only duty is to impart the prophecy from the God and convey the message of the Holy God.
ร
รถรกรธรณร รรณรกรณรรรฐร รฃรธรถรครณ รรกรกรธรณรฅรถ รฆรณรรถรรณรรกรณรรรถรฅรถ
These terms are similar to the other ayat of the noble Quran which is repeatedly specified, hence in the ayat 96 Sura e Maede
รรณรครธรณรฃรณร รรณรกรณรฌ รรณรรตรฆรกรถรครณร รรกรบรรณรกรรณรรต รรกรบรฃรตรรถรญรครต (5:92)
Only it is upon the prophet to convey the prophecy.
In the ayat 188 araf it is denoted: Al-A'raf (The Heights)
รรตรก รกรรธรณ รรณรฃรบรกรถรรต รกรถรครณรรบรรถรญ รครณรรบรรฐร รฆรณรกรรณ รรณรรธรฐร ร
รถรกรรธรณ รฃรณร รรณรร รรกรกรธรฅรต รฆรณรกรณรฆรบ รรตรครรต รรณรรบรกรณรฃรต รรกรบรรณรญรบรรณ รกรรณรรบรรณรรบรรณรรบรรต รฃรถรครณ รรกรบรรณรญรบรรถ รฆรณรฃรณร รฃรณรรธรณรครถรญรณ รรกรรธรตรฆรรต ร
รถรครบ รรณรครณรรบ ร
รถรกรรธรณ รครณรรถรญรรฑ รฆรณรรณรรถรญรรฑ รกรธรถรรณรฆรบรฃรฒ รญรตรรบรฃรถรครตรฆรครณ (7:188)
7:188
Say (O Muhammad SAW): "I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a Warner, and a bringer of glad tidings to the people who believe."
Anyhow in the end of the ayat it warns that: any body who commits sins and crossed he limits conducted by his prophet, the fire of hell is for him and he will live in it forever:
รฆรณรฃรณรค รญรณรรบรรถ รรกรกรธรณรฅรณ รฆรณรรณรรตรฆรกรณรฅรต รรณร
รถรครธรณ รกรณรฅรต รครณรรรณ รรณรฅรณรครธรณรฃรณ รรณรรกรถรรถรญรครณ รรถรญรฅรณร รรณรรณรรฐร (72:23)
Here it does not mean every sinner but it specifies the polytheists and the infidels.
Then it adds: This is the situation of the polytheists who are constantly mocking with the Muslims and calling them weak. It continues till the time which is promised to them they will see it then they will notice that whose support is weaker whose populace is less.
รรณรรธรณรฌ ร
รถรรณร รรณรรณรฆรบร รฃรณร รญรตรฆรรณรรตรฆรครณ รรณรรณรญรณรรบรกรณรฃรตรฆรครณ รฃรณรครบ รรณรรบรรณรรต รครณรรรถรรฐร รฆรณรรณรรณรกรธรต รรณรรณรรฐร (72:24)
รฃรณร รญรตรฆรรณรรตรฆรครณ is it the punishment of the world or the hereafter or both. The ayat have very vast meaning.
Further in the ayat 75 of Sura e Maryam it is written:
รรณรรธรณรฌ ร
รถรรณร รรณรรณรฆรบร รฃรณร รญรตรฆรรณรรตรฆรครณ ร
รถรฃรธรณร รรกรบรรณรรณรรรณ รฆรณร
รถรฃรธรณร รรกรรธรณรรรณรรณ รรณรรณรญรณรรบรกรณรฃรตรฆรครณ รฃรณรครบ รฅรตรฆรณ รรณรรธรฑ รฃรธรณรรณรรครฐร รฆรณรรณรรบรรณรรต รรตรครรฐร (19:75)
This condition continues till the period they will see the promise of God the Exalted by their own eyes: either the punishment of this world or the chastisement of the hereafter. That day they will come to know that whose condition is worst and who have the weak armed force.
In any case the tone of ayat clearly illustrates that the enemies of Islam were persistently showing their power, majority and hatred to the prophet and they were counting them weak and fragile. By this manner the noble Quran encouraged the believers and conveyed them the glad tidings that finally, the day of their triumph and the enemies defeat will arrive to them.
The truth of the divine leaders
Unlike the devilish leaders, one of the specifications of divine leader was that they never exaggerated and they were never self-centred, overconfident and haughty.
When Firaun was shouting foolishly,
An-Naziat (Those Who Pull Out)
รรณรรณรรกรณ รรณรครณร รรณรรธรตรรตรฃรต รรกรบรรณรรบรกรณรฌ (79:24)
79:24 and said: I am your supreme Lord.
Az-Zukhruf [43:51]
รฆรณรครณรรรณรฌ รรถรรบรรณรฆรบรครต รรถรญ รรณรฆรบรฃรถรฅรถ รรณรรกรณ รญรณร รรณรฆรบรฃรถ รรณรกรณรญรบรรณ รกรถรญ รฃรตรกรบรรต รฃรถรรบรรณ รฆรณรฅรณรรถรฅรถ รรกรบรรณรครบรฅรณรรรต รรณรรบรรถรญ รฃรถรค รรณรรบรรถรญ รรณรรณรกรณร รรตรรบรรถรรตรฆรครณ
43:51
And Pharaoh called out among his people; he said, "O my people, does not the kingdom of Egypt belong to me and these rivers flowing beneath me; then do you not see?
โThese great streams of river are flowing under my supervisionโ Firaun was claiming and the divine leaders were introducing themselves extremely courteously and humbly that they have no power before the declaration of God.
In the ayat 110 of sura e Kahaf
Say I am a human being like you, only the revelations descends upon me.
รรตรกรบ ร
รถรครธรณรฃรณร รรณรครณร รรณรรณรรฑ รฃรธรถรรบรกรตรรตรฃรบ รญรตรฆรรณรฌ ร
รถรกรณรญรธรณ
Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your aIlah (God) is One AIlah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."
In another place it is written: Al-Ahqaf [46:9]
รรตรกรบ รฃรณร รรตรครรต รรถรรบรรฐร รฃรธรถรครบ รรกรรธรตรรตรกรถ รฆรณรฃรณร รรณรรบรรถรญ รฃรณร รญรตรรบรรณรกรต รรถรญ รฆรณรกรณร รรถรรตรฃรบ ร
รถรครบ รรณรรธรณรรถรรต ร
รถรกรธรณร รฃรณร รญรตรฆรรณรฌ ร
รถรกรณรญรธรณ รฆรณรฃรณร รรณรครณร ร
รถรกรธรณร รครณรรถรญรรฑ รฃรธรตรรถรญรครฑ
46:9
Say (O Muhammad SAW):"I am not a new thing among the Messengers (of Allah) (i.e. I am not the first Messenger) nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am but a clear Warner."
Supreme power
I do not know what will be God the Supreme power will do with you and with me? I am only following whatever descended upon me and not more than a realistic Warner.
In the other ayat we read:
รรตรก รกรรธรณ รรณรรตรฆรกรต รกรณรรตรฃรบ รรถรครรถรญ รรณรรณรรรถรครต รรกรกรธรฅรถ รฆรณรกร รรณรรบรกรณรฃรต รรกรบรรณรญรบรรณ รฆรณรกร รรณรรตรฆรกรต รกรณรรตรฃรบ ร
รถรครธรถรญ รฃรณรกรณรรฑ
6:50
Say (O Muhammad SAW): "I don't tell you that with me are the treasures of Allah, nor that I know the unseen; nor I tell you that I am an angel.
Even if they were achieving to the last zenith and top of the materialistic supremacy, still they(the prophets) were not leaving their real self. And like the prophet Solomon โSulaiman alaihis salamโ they were reciting: An-Naml (The Ants)
รฅรณรรณร รฃรถรค รรณรรบรกรถ รรณรรธรถรญ
27:40
This power and splendour is by the kindness of Benevolent God.
They are many similar ayat in the noble Quran, addressing the prophet, warning and reminding him to be intensely careful about his duties concerning the nation of Islam.
These type of ayaat are frequent in the dignified Quran they are lively documents about the truth of this great prophet.
The excess of the population is not essential but their faith is important
In the Noble Quran we come across the ayaat which express that in every period the followers of Satans were always been proud of themselves before the prophets that they were consist of major population.
Firaun pharaoh for insulting the followers of the prophet Musa alaihis salam and often used to say: Ash-Shu'ara (The Poets)
ร
รถรครธรณ รฅรณรรตรกรณรร รกรณรรถรรบรรถรฃรณรรฑ รรณรกรถรญรกรตรฆรครณ (26:54)
26:54
[And said], "Indeed, those are but a small band,
The polytheists of the Arabs were telling: Saba' (Sheba)
รฆรณรรณรรกรตรฆร รครณรรบรครต รรณรรบรรณรรต รรณรฃรบรฆรณรรกรฐร รฆรณรรณรฆรบรกรณรรรฐร รฆรณรฃรณร รครณรรบรครต รรถรฃรตรรณรรธรณรรถรญรครณ (34:35)
34:35
And they say: "We are more in wealth and in children, and we are not going to be punished."
Sometimes a unbelieving person before a believing man was showing pretension in his wealth and large number of his people and stating: Al-Kahf (The Cave)
รรณรครณร รรณรรบรรณรรต รฃรถรครรณ รฃรณรรกรฐร รฆรณรรณรรณรรธรต รครณรรณรรฐร (18:34)
18:34
He said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men."
But on the other hand the believers were never relying upon their majority and the large number of the prophets and spiritual leaders followers. There logic was
Al-Baqara (The Cow)
รรณรฃ รฃรธรถรค รรถรรณรรฒ รรณรกรถรญรกรณรรฒ รรณรกรณรรณรรบ รรถรรณรรฐ รรณรรถรญรรณรรฐ รรถร
รถรรบรครถ รรกรกรธรฅรถ รฆรณรรกรกรธรฅรต รฃรณรรณ รรกรรธรณรรรถรรถรญรครณ (2:249)
2:249
Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."
The commander of the faithfuls Amirul mominin Ali alaihis salam said: O people in the way of guidance never fear about the minority of the people.
The history of the prophets specifically the life history of the prophet peace be upon him specifies that how the densely unfaithful populated people with all their power facing the minor faithful and reaching the defeat helplessly.
The noble Quran in the story of the Bani Israil, Firaun pharaoh, Talut and Jalut (Goliath) Jalut and Talut (Saul). And in the ayat regarding the war of the Badr and Ahzab these terms are reflecting evidently.
รรตรกรบ ร
รถรครบ รรณรรบรรถรญ รรณรรณรรถรญรรฑ รฃรธรณร รรตรฆรรณรรตรฆรครณ รรณรฃรบ รญรณรรบรรณรกรต รกรณรฅรต รรณรรธรถรญ รรณรฃรณรรฐร (72:25)
72:25
Say (O Muhammad SAW): "I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.
รรณรรกรถรฃรต รรกรบรรณรญรบรรถ รรณรกรณร รญรตรรบรฅรถรรต รรณรกรณรฌ รรณรญรบรรถรฅรถ รรณรรณรรฐร (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ร
รถรกรธรณร รฃรณรครถ รรรบรรณรรณรฌ รฃรถรค รรธรณรรตรฆรกรฒ รรณร
รถรครธรณรฅรต รญรณรรบรกรตรรต รฃรถรค รรณรญรบรครถ รญรณรรณรญรบรฅรถ รฆรณรฃรถรครบ รรณรกรบรรถรฅรถ รรณรรณรรฐร (72:27)
72:27
Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.
รกรถรญรณรรบรกรณรฃรณ รรณรค รรณรรบ รรณรรบรกรณรรตรฆร รรถรรณรรกรณรรรถ รรณรรธรถรฅรถรฃรบ รฆรณรรณรรณรรรณ รรถรฃรณร รกรณรรณรญรบรฅรถรฃรบ รฆรณรรณรรบรรณรฌ รรตรกรธรณ รรณรญรบรรฒ รรณรรณรรฐร (72:28)
72:28
[He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything).
The knower of unseen is Almighty God
As in the previous ayat it was indicated about the matter of mocking and revolt, it was continued from this group of people until the period when the divine punishment reaches them. A question arises that at what time the promise is going to fulfil.
Regarding the descent of the Sura the interpreters defined: some of the polytheist like Nazar bin Haris enquired about the matter and said: Tell me what ever promised to you โthe punishment of life and here afterโ is close to us or my God the Provider had appointed a particular time for it.
รรตรกรบ ร
รถรครบ รรณรรบรรถรญ รรณรรณรรถรญรรฑ รฃรธรณร รรตรฆรรณรรตรฆรครณ รรณรฃรบ รญรณรรบรรณรกรต รกรณรฅรต รรณรรธรถรญ รรณรฃรณรรฐร (72:25)
This knowledge is specifically related to the All knowingGod and he wanted to conceal it from his creatures to trail the human beings perfectly. If they are aware that it is far away or it is close by, in both the matters the trial has its less effects.
รรณรฃรณรรฐร means the end of the period. But the meaning of รรร is endless period. While the term รรณรฃรณรรฐร means the limited period.
Anyway, many times in the Noble Quran we come across this kind of ayaat. When the question of the judgment day was raised the prophet expressed his lack of knowledge about it and responded: The Holy God only has the awareness about this matter.
In a narration it is mentioned: One day Hazrat Jibril Alaihis Salam Gabreil in the guise of an Bedouin Arab appeared before the Prophet Muhammad peace be upon him and asked him some questions: let me know, when the judgment day is going to happen?
The prophet said: You are asking the person about this matter who does not know more than the questioner.
Once again that Arab in a loud voice said: O Muhammad peace be upon him when the resurrection day is going to happen?
The prophet peace be upon him replied: woe be upon you the resurrection is arriving. Tell me, what you have prepared for it.
The Arab said: I did not provided to a large extent namaz and fasting but I love the Compassionate God and his prophet peace be upon him.
The prophet peace be upon him replied: The you will accompany those whom you like.
Anas a companion of prophet peace be upon him said: The Muslims got pleased so much by these words that previously they were not been so much delighted by any other words in such a manner.
Then in the continuation of the discussion, described a universal rule about the knowledge of unseen and said: the learned of the unseen is only God the supreme and he never acknowledges anybody about the secrets of the unseen.
รรณรรกรถรฃรต รรกรบรรณรญรบรรถ รรณรกรณร รญรตรรบรฅรถรรต รรณรกรณรฌ รรณรญรบรรถรฅรถ รรณรรณรรฐร (72:26)
The in the exceptional way about it entire rule it adds:
 ร
รถรกรธรณร รฃรณรครถ รรรบรรณรรณรฌ รฃรถรค รรธรณรรตรฆรกรฒ 
To him (the prophet) whatever the Mighty God wants, teaches the concealed and unseen matter by means of communicating with revelation.
Then sends for him the guards and protectors from the front and behind to accompany him.
รรณร
รถรครธรณรฅรต รญรณรรบรกรตรรต รฃรถรค รรณรญรบรครถ รญรณรรณรญรบรฅรถ รฆรณรฃรถรครบ รรณรกรบรรถรฅรถ รรณร รณรรฐร (72:27)
รรณร รณรรฐร means prepared for the protection of something; a single person or a group of guards and protectors.
Here it means the angels, where the Guardian of Faith God ordered them to surround the prophet and protect him from the evils of devils and human beings and their enticements and guard him from their destruction to the realness of revelation. So that the divine message without getting more or less must be propagated to the creatures of Majestic God.
It is one of the reasons of the infallibility of prophets who is by the invisible powers and heavenly help, the protection and fortification of the angels from getting spoiled and faults ( from the damage to the realness of revelation).
In the last ayat of sura under discussion explained the existence of these guarding and protecting angels. Their cause is to acknowledge the Glorious God .They performed as the powerful God is surrounded them whatever they possess, measured and estimated.
รกรถรญรณรรบรกรณรฃรณ รรณรค รรณรรบ รรณรรบรกรณรรตรฆร รรถรรณรรกรณรรรถ รรณรรธรถรฅรถรฃรบ รฆรณรรณรรณรรรณ รรถรฃรณร รกรณรรณรญรบรฅรถรฃรบ รฆรณรรณรรบร รณรฌ รรตรกรธรณ รรณรญรบรรฒ รรณรรณรรฐร (72:28)
The meaning of this ayat is that the prophets must propagate the message of Exalted God practically and give the ultimatum.
The vast research about the unseen knowledge
By paying keen attention upon the ayat of the holy Quran it will get evident that they are two groups of the ayaat about the unseen knowledge. The first ayaat which revealed the unseen knowledge specifically related to God and negated anybody else except him. Such as ayat 59 of sura Anam:
รฆรณรรถรครรณรฅรต รฃรณรรณรรรถรรต รรกรบรรณรญรบรรถ รกรรณ รญรณรรบรกรณรฃรตรฅรณร ร
รถรกรรธรณ รฅรตรฆรณ รฆรณรญรณรรบรกรณรฃรต รฃรณร รรถรญ รรกรบรรณรรธรถ รฆรณรรกรบรรณรรบรรถ รฆรณรฃรณร รรณรรบรรตรรต รฃรถรค รฆรณรรณรรณรรฒ ร
รถรกรรธรณ รญรณรรบรกรณรฃรตรฅรณร รฆรณรกรรณ รรณรรธรณรรฒ รรถรญ รรตรกรตรฃรณรรรถ รรกรรณรรบรรถ รฆรณรกรรณ รรณรรบรรฒ รฆรณรกรรณ รญรณรรรถรรฒ ร
รถรกรรธรณ รรถรญ รรถรรณรรรฒ รฃรธรตรรถรญรครฒ (6:59) -
6:59
And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.
Al-An'am [6:50]
รรตรก รกรรธรณ รรณรรตรฆรกรต รกรณรรตรฃรบ รรถรครรถรญ รรณรรณรรรถรครต รรกรกรธรฅรถ รฆรณรกร รรณรรบรกรณรฃรต รรกรบรรณรญรบรรณ รฆรณรกร รรณรรตรฆรกรต รกรณรรตรฃรบ ร
รถรครธรถรญ รฃรณรกรณรรฑ ร
รถรครบ รรณรรธรณรรถรรต ร
รถรกรรธรณ รฃรณร รญรตรฆรรณรฌ ร
รถรกรณรญรธรณ รรตรกรบ รฅรณรกรบ รญรณรรบรรณรฆรถรญ รรกรรณรรบรฃรณรฌ รฆรณรรกรบรรณรรถรญรรต รรณรรณรกรรณ รรณรรณรรณรรธรณรรตรฆรครณ
6:50 Say: (O Muhammad SAW): "I don't tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration." Say: "Are the blind and the one who sees equal? Will you not then take thought?"
In the ayat 188 of sura e Araf we read: Al-A'raf (The Heights)
รรตรก รกรรธรณ รรณรฃรบรกรถรรต รกรถรครณรรบรรถรญ รครณรรบรรฐร รฆรณรกรรณ รรณรรธรฐร ร
รถรกรรธรณ รฃรณร รรณรร รรกรกรธรฅรต รฆรณรกรณรฆรบ รรตรครรต รรณรรบรกรณรฃรต รรกรบรรณรญรบรรณ รกรรณรรบรรณรรบรรณรรบรรต รฃรถรครณ รรกรบรรณรญรบรรถ รฆรณรฃรณร รฃรณรรธรณรครถรญรณ รรกรรธรตรฆรรต ร
รถรครบ รรณรครณรรบ ร
รถรกรรธรณ รครณรรถรญรรฑ รฆรณรรณรรถรญรรฑ รกรธรถรรณรฆรบรฃรฒ รญรตรรบรฃรถรครตรฆรครณ (7:188)
7:188
Say (O Muhammad SAW): "I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe."
In the ayat 20 of sura eYunus we read:
รฆรณรญรณรรตรฆรกรตรฆรครณ รกรณรฆรบรกรรณ รรตรครรถรกรณ รรณรกรณรญรบรฅรถ รรญรณรรฑ รฃรธรถรค รรธรณรรธรถรฅรถ รรณรรตรกรบ ร
รถรครธรณรฃรณร รรกรบรรณรญรบรรต รกรถรกรธรฅรถ รรณรรครบรรณรรถรรตรฆรรบ ร
รถรครธรถรญ รฃรณรรณรรตรฃ รฃรธรถรครณ รรกรบรฃรตรครรณรรถรรถรญรครณ (10:20)
10:20
And they say: "How is it that not a sign is sent down on him from his Lord?" Say: "The unseen belongs to Allah Alone, so wait you; verily I am with you among those who wait (for Allah's Judgment)."
The other group of ayaat evidently shows that the saints of Merciful God were briefly aware of the unseen. Therefore in the ayat 179 of sura e Ale Imran we read;
รฃรธรณร รรณรรครณ รรกรกรธรฅรต รกรถรญรณรรณรรณ รรกรบรฃรตรรบรฃรถรครถรญรครณ รรณรกรณรฌ รฃรณร รรณรครรตรฃรบ รรณรกรณรญรบรฅรถ รรณรรธรณรฌรณ รญรณรฃรถรญรรณ รรกรบรรณรรถรญรรณ รฃรถรครณ รรกรรธรณรญรธรถรรถ รฆรณรฃรณร รรณรรครณ รรกรกรธรฅรต รกรถรญรตรรบรกรถรรณรรตรฃรบ รรณรกรณรฌ รรกรบรรณรญรบรรถ รฆรณรกรณรรถรครธรณ รรกรกรธรฅรณ รญรณรรบรรณรรถรญ รฃรถรค รรธรตรรตรกรถรฅรถ รฃรณรค รญรณรรณรร รรณรรฃรถรครตรฆรรบ รรถรรกรกรธรฅรถ รฆรณรรตรรตรกรถรฅรถ รฆรณร
รถรค รรตรรบรฃรถรครตรฆรรบ รฆรณรรณรรธรณรรตรฆรรบ รรณรกรณรรตรฃรบ รรณรรบรรฑ รรณรรถรญรฃรฑ 3:179
3:179
Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward.
In the miracles of hazrat Isa alaihis salam we read who said:
รฆรณรรตรครณรรธรถรรตรรตรฃ รรถรฃรณร รรณรรบรรตรกรตรฆรครณ รฆรณรฃรณร รรณรรธรณรรถรรตรฆรครณ รรถรญ รรตรญรตรฆรรถรรตรฃรบ ร
รถรครธรณ รรถรญ รรณรกรถรรณ รกรรญรณรรฐ รกรธรณรรตรฃรบ ร
รถรค รรตรครรตรฃ รฃรธรตรรบรฃรถรครถรญรครณ (3:49)
3:49)
And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.
In the ayat under discussion the supreme God had given a part of the knowledge of unseen to the selected prophets.
From other side there are frequent ayaat in the Noble Quran which contain the reports of unseen like the ayat from 2nd to 4th of sura e Rum such as:
รรตรกรถรรณรรถ รรกรรธรตรฆรฃรต (30:2)
30:2
The Byzantines have been defeated
(Byzantium : an ancient Greek city on the Bosporus and the Sea of Marmara)
รรถรญ รรณรรบรครณรฌ รรกรบรรณรรบรรถ รฆรณรฅรตรฃ รฃรธรถรค รรณรรบรรถ รรณรกรณรรถรฅรถรฃรบ รรณรญรณรรบรกรถรรตรฆรครณ (30:3)
30:3
In the nearer land (Syria, Iraq, Jordan, and Palestine), and they, after their defeat, will be victorious.
รรถรญ รรถรรบรรถ รรถรครถรญรครณ รกรถรกรธรณรฅรถ รรกรบรรณรฃรบรรต รฃรถรค รรณรรบรกรต รฆรณรฃรถรค รรณรรบรรต รฆรณรญรณรฆรบรฃรณรรถรรฒ รญรณรรบรรณรรต รรกรบรฃรตรรบรฃรถรครตรฆรครณ (30:4)
30:4
Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.
In the ayat 75 of sura e Qasas said: Al-Qasas (The Narration)
ร
รถรครธรณ รรกรธรณรรถรญ รรณรรณรรณ รรณรกรณรญรบรรณ รรกรบรรตรรบรรครณ รกรณรรณรรรธรตรรณ ร
รถรกรณรฌ รฃรณรรณรรรฒ รรตรก รรธรณรรธรถรญ รรณรรบรกรณรฃรต รฃรณรค รรณรร รรถรรกรบรฅรตรรณรฌ รฆรณรฃรณรครบ รฅรตรฆรณ รรถรญ รรณรกรณรรกรฒ รฃรธรตรรถรญรครฒ (28:85)
28:85
Verily, He Who has given you (O Muhammad SAW) the Quran (i.e. ordered you to act on its laws and to preach it to others) will surely bring you back to the Ma'ad (place of return, either to Makkah or to Paradise after your death, etc.). Say (O Muhammad SAW): "My Lord is Aware of him who brings guidance, 7 Surat Al-Jinn (The Jinn) - รรฆรร รรกรรค
รรตรกรบ ร
รถรครบ รรณรรบรรถรญ รรณรรณรรถรญรรฑ รฃรธรณร รรตรฆรรณรรตรฆรครณ รรณรฃรบ รญรณรรบรรณรกรต รกรณรฅรต รรณรรธรถรญ รรณรฃรณรรฐร (72:25)
72:25
Say (O Muhammad SAW): "I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.
รรณรรกรถรฃรต รรกรบรรณรญรบรรถ รรณรกรณร รญรตรรบรฅรถรรต รรณรกรณรฌ รรณรญรบรรถรฅรถ รรณรรณรรฐร (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ร
รถรกรธรณร รฃรณรครถ รรรบรรณรรณรฌ รฃรถรค รรธรณรรตรฆรกรฒ รรณร
รถรครธรณรฅรต รญรณรรบรกรตรรต รฃรถรค รรณรญรบรครถ รญรณรรณรญรบรฅรถ รฆรณรฃรถรครบ รรณรกรบรรถรฅรถ รรณรรณรรฐร (72:27)
72:27
Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.
รกรถรญรณรรบรกรณรฃรณ รรณรค รรณรรบ รรณรรบรกรณรรตรฆร รรถรรณรรกรณรรรถ รรณรรธรถรฅรถรฃรบ รฆรณรรณรรณรรรณ รรถรฃรณร รกรณรรณรญรบรฅรถรฃรบ รฆรณรรณรรบรรณรฌ รรตรกรธรณ รรณรญรบรรฒ รรณรรณรรฐร (72:28)
72:28
[He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything).
The vast research about the unseen knowledge
In the ayat 28 of sura e Fatah it is said:
รกรณรรณรรบรรตรกรตรครธรณ รรกรบรฃรณรรบรรถรรณ รรกรบรรณรรณรรฃรณ ร
รถรค รรณรร รรกรกรธรณรฅรต รรฃรถรครถรญรครณ
48:27
You will surely enter al-Masjid al-Haram, if Allah wills, in safety
1 Basically the celestial revelation descends upon the prophet; it is the unseen which the Mighty God bestowed in their possession. How can we say that they do not know about unseen, as the revelations were descending upon them incessantly?
Apart from this we have many narrations which show the prophets and the imams were concisely aware of the unseen. And occasionally they were informing about that. For example in the event of the victory of Mecca the incident of the Hatib bin abi Baltaโa who wrote a letter to the people of Mecca and gave it to a woman by the name Sarah to hand it over to the polytheists of Mecca and informed them about the attack of the Islamic army that could happen in near future. That woman concealed the letter in between her hair and started her journey to Mecca. The prophet Muhammad peace be upon him send Ali alaihis salam and some other companions to track the woman and said: At the place by the name Ruz e Khak you will meet a female who got the letter from the polytheists of the Mecca and she had a letter from Hatib bin abi Baltaโa. You take back the letter from her. They came and found her, in the beginning she firmly refused but finally admitted and they took back the letter from her.
Like the information of the battle of Muta and the martyrdom of the Jafar and some other chiefs of Islam, at the moment of that occurrence He informed them, these incidents are not less in the life of the prophet peace be upon him.
In the Nahjul Balagha too we come across many predictions from the upcoming events which illustrates that Ali alaihis salam was knowing many secrets. Like the sermon 13, criticised the people and said: As if I am seeing Mighty Godโs torment prevailing upon you from the sky and earth, you all drowning. Only the height of your mosque is evident from the water like the upper body of the ship.
As Kumail bin Ziyad said to Hajjaj: The commander of the faithful Ali alaihis salam informed me that you are my murderer.
And about the Khawarij e Nahravan said: In the war with them, from our group only ten people will die and from among them not even ten people will remain alive. And the matter was exactly the same.
And whatever he foretold about the location of the grave of hazrat imam Husain alaihis salam to Asbagh bin Nabateh while crossing the land of Karbala.
In the book of Fazail Khamseh there are many explanations by the sunni scholars about the vast astonishing knowledge of the Ali alaihis salam and illustrates the various descriptions which elongates the subject here.
In the narratives of the ahl e baith, the righteous family of prophet Muhammad peace be upon him indicated the unseen knowledge of the infallible spiritual guidance (12 imaman) in the book of Kaafi volume 1, in many chapters defines or pointed out.
The scholar late Majlisi in his book Baharul Anwar volume 26 explained about 22 narrations.
On the whole for getting the information about the prophet Muhammad peace be upon him and the infallible spiritual guides (12 imaman) about the unseen knowledge described frequently.
Whatever knowledge they possess they obtained it from the Supreme God and by his kindness. They have nothing without the help of Benevolent God.
The Nahjul Balagha predicted about the aggression and attack of moguls on the Islamic countries. One of his companions enquired: Do you know about the unseen knowledge? Hazrat Ali alaihis salam smiled and said: This is not the unseen knowledge, I gain the information from the master of knowledge (prophet Muhammad peace be upon him).
Many research scholars and investigators had accepted this fact.
2 The secret of unseen is of two types: A part particularly belongs to the Glorious God, nobody knows besides him like the insurrection of the judgment day and the other events similar to this and a part of it instructs to the prophets and the saints. Hence in the Nahjul Balagha it is said: The unseen knowledge is the facts of the resurrection that only Dominant God knows it. And he knows the down pours of the rains and he only know what is rising in the womb and no one knows what he will going to do tomorrow and in which land he is going to die.
Then in the description the Imam said: The Most High God is well aware, what is breathing in the wombs. Is it a girl or a boy? Ugly or beautiful, miser or generous, ruthless or kind, does he belongs to hell or the heaven? All these are the knowledge of unseen no one knows except the greatest God. Apart from that information the Exalted God taught the prophets and he educated it to me.
May be a few people have a part of knowledge about the state of the foetus or the descent of the rain and likewise. But the awareness of its minute details is with the Originator God. Same way we have very less information about the resurrection day and ignorant of its details. If the prophets and the spiritual leaders informed about some newborns or the death of some people, it is merely related to their brief knowledge.
3 The secrets of the unseen are recorded in two places: In the divine memory โlauh e mahfuzโ the treasure of Wide Aware Godโs Knowledgeโ, where there is no amendment in it and nobody knows it. The tablet of eliminations proves รกรฆร รฃรรฆ รฆ รรรรร, It has the information related to the requirements not the total causes, for this reason it is changeable. The thing which other does not know is related to this part.
Hence in the hadis from imam Sadiq alaihis salam we read: The Praiseworthy God has such an information that except him nobody knows that and the part of knowledge which his angels and the prophets are well aware of it. Whatever knowledge he had given to the prophets, messenger and angels we are aware of it.
From imam Ali ibnal Husain alaihis salam it is quoted who said: if there was not an ayat like this in Noble Quran I would have tell you whatever happened in the past and the happening of future till the judgment day.
Somebody asked: what is that ayat? He replied: Allah said: Ar-Ra'd [13:39]
รญรณรฃรบรรตรฆ รรกรกรธรฅรต รฃรณร รญรณรรณรร รฆรณรญรตรรบรรถรรต รฆรณรรถรครรณรฅรต รรตรฃรธรต รรกรบรรถรรณรรรถ
13:39
Allah eliminates what He wills or confirms, and with Him is the Mother of the Book (Al-Lauh Al-Mahfuz).
The division of the total knowledge is according to the basis of its being certain or uncertain, or on the basis of the information of past, โa point to be notedโ.
4 The Sovereign Lord is well aware of every secret, may be the prophets and the saints actually do not know but when they intend to know about it, the All Aware God educate them, while this intention too is accomplished by the permission of the Guardian God.
Therefore the narrations and the ayat which shows that they at present do not know and those say they know it which indicates they may know that.
It is same like the person who writes the letter and gives it to the other person, here we can say: he does not aware about the content of letter. Though he can open the letter and read it. Sometimes the owner gives permission to read it to the person he presented the letter. So we can say he is aware of the letters content, at times he had no permission to read it.
In hadis from imam Sadiq alaihis salam we read: whenever the imam intends to know about something the Almighty Lord informs him.
Like this way he solves the problems in the field of knowledge.
Again in the matter of their eating poisonous water or food unknowingly, as the thing which is hazardous for them they must keep away from it. We have to say that in these instances the prophet and the imams were holding no permission to reveal the secrets.
Same way for some strategy the prophets and the imam do not know the issue or there was some test for them to make them perfect. As in the event of lailat ul Mubeet that Ali alaihis salam on the night of migration of prophet peace be upon him, slept in the bed of prophet while the prophet said he was not knowing that in the early hours of morning, the enemy will attack him on the bed to martyr him or he will escape the death.
Here the strategy is that the imam must not know the result of this effort to fulfil the divine trial. If imam Ali alaihis salam was knowing that sleeping in the bed of prophet he would escape the death it was not a matter of honour to such extent. What is mentioned in the noble Quran and the narration about the importance of this sacrifice is mentioned would have become less acceptable.
Yea the knowledge of self reliance Ilm e iradi is answer to all these questions.
5 There are the other ways presented the narrations of the knowledge of unseen and that is the speakers of these narrations have different capability of accepting the knowledge of unseen regarding the imamam, accordingly the truth had been mentioned to them. But those who were disagreeing, weak or less capable so according to the ability and understanding of the listener, the matter is revealed to them.
For example we read in the hadis that Abu Baseer and some of the companions of imam Sadiq alaihis salam were present in the gathering. Imam alaihissalam entered the congregation. When he sat down addressed the gathering and said: It is very strange that some people presume that we have the knowledge of unseen. Nobody except the majestic God knows about concealed. Now I wanted to punish my female slave she fled away and could not understand in which room of the house she had concealed herself.
The narrator of hadis is mentioning: When imam stood up in the gathering, I and some of the friends of imam entered the interiors of the house and told him: Dear sir, you had stated like this about your female slave. While we know that you have vast knowledge in various subjects we are not labelling it to the unseen knowledge.
Then imam gave them the description about knowledge and awareness of unseen. It is clear that in that gathering they were some persons who were not capable of required talent to understand this meaning and to discover the status of imam.
Point should be noted these five ways are not incompatible to each other; all of them can be true. Be careful.
2 The other way to authenticate the unseen knowledge of the preachers.
There are two other ways to prove this fact that the prophets and the infallible spiritual leaders imaman were briefly aware of the secrets of the unseen.
First; we know the circle of their duty was not confined to the specific time and place. But their prophecy and the spiritual guidance is universal and infinite. How is it possible the one who has such a worldwide responsibility and does not able to know more than his own period and confined to the limited environment? Does a man whom the responsibility of statesmanship and supreme power of a gigantic part of the country has been given while he does not know much about that territory and would that person be able to perform his duty faultlessly?
In other words, the prophet and the infallible spiritual leadersโ imaman in their life span must preach and perform the divine duties which must answer the needs of all the humanity. It is not possible except for at least they must know a part of the unseen.
On the other part, there are three ayaat present in the noble Quran which if we arrange them in a row the matter of unseen knowledge of the prophet and the infallible spiritual leadersโ imaman will get clear. In the Quran first, the one who brought the throne of queen of Saba in a blink of eye to the prophet Sulaiman alaihis salam ( that is Asif Barqia)and said: An-Naml (The Ants)
รรณรรกรณ รรกรธรณรรถรญ รรถรครรณรฅรต รรถรกรบรฃรฑ รฃรธรถรครณ รรกรบรรถรรณรรรถ รรณรครณร รรรถรญรรณ รรถรฅรถ รรณรรบรกรณ รรณรค รญรณรรบรรณรรธรณ ร
รถรกรณรญรบรรณ รรณรรบรรตรรณ รรณรกรณรฃรธรณร รรณรรฅรต รฃรตรรบรรณรรถรรธรฐร รรถรครรณรฅรต รรณรรกรณ รฅรณรรณร รฃรถรค รรณรรบรกรถ รรณรรธรถรญ รกรถรญรณรรบรกรตรฆรณรครถรญ รรณรรณรรบรรตรรต รรณรฃรบ รรณรรบรรตรรต รฆรณรฃรณรค รรณรรณรรณ รรณร
รถรครธรณรฃรณร รญรณรรบรรตรรต รกรถรครณรรบรรถรฅรถ รฆรณรฃรณรค รรณรรณรรณ รรณร
รถรครธรณ รรณรรธรถรญ รรณรครถรญรธรฑ รรณรรถรญรฃรฑ (27:40)
27:40 Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is free of need and Generous."
In the other ayat of quran we read
Ar-Ra'd (The Thunder)
รฆรณรญรณรรตรฆรกรต รรกรธรณรรถรญรครณ รรณรรณรรตรฆรรบ รกรณรรบรรณ รฃรตรรบรรณรกรรฐ รรตรกรบ รรณรรณรฌ รรถรรกรกรธรฅรถ รรณรฅรถรญรรฐร รรณรญรบรครถรญ รฆรณรรณรญรบรครณรรตรฃรบ รฆรณรฃรณรครบ รรถรครรณรฅรต รรถรกรบรฃรต รรกรบรรถรรณรรรถ (13:43)
13:43 and those who have disbelieved say, "You are not a messenger." Say, [O Muhammad], "Sufficient is Allah as Witness between me and you, and [the witness of] whoever has knowledge of the Scripture."
On the other side there are different narrations in the sunni and shia books it is quoted that we read that Abu Saeed Khadri said: I enquired about the meaning of the ayat,
รรกรธรณรรถรญ รรถรครรณรฅรต รรถรกรบรฃรฑ รฃรธรถรครณ รรกรบรรถรรณรรรถ
He replied: he was the executor Vasi of my brother Sulaiman Bin Dawood. I said: who is?......
รฆรณรฃรณรครบ รรถรครรณรฅรต รรถรกรบรฃรต รรกรบรรถรรณรรรถ
The prophet peace be upon him replied: He is my brother Ali ibn Abi Talib alaihis salam.
The matter which is referring the Ilm minal kitab is about the knowledge of Asif Barqia, it was a part of the knowledge. Ilmul kitab is about the knowledge of Ali ibn Abi Talib alaihis salam it is the entire knowledge. Here it is making evident the difference of the scholastic status between Ali ibn Abi Talib alaihis salam and Asif Barqia.
In other third situation we read in the ayat 89 of sura e Nahl: An-Nahl (The Bee)
รฆรณรครณรรธรณรกรบรครณร รรณรกรณรญรบรรณ รรกรบรรถรรณรรรณ รรถรรบรญรณรรครฐร รกรธรถรรตรกรธรถ รรณรญรบรรฒ รฆรณรฅรตรรฐรฌ รฆรณรรณรรบรฃรณรรฐ รฆรณรรตรรบรรณรฌ รกรถรกรบรฃรตรรบรกรถรฃรถรญรครณ (16:89)
16:89
And We have sent down to you the Book as illumination for all things and as guidance and mercy and good tidings for the Muslims.
It is obvious that the one who is well acquainted with the total secrets of that book he must be well aware by the unseen secrets. This is the clear reason upon the possibility of the saintly person being aware of the unseen secrets by the command of God.
We had discussed the matter of unseen knowledge in the ayat 50-59 of Anam and in the ayat of Sura e Araf we have more discussions.
รรตรกรบ ร
รถรครบ รรณรรบรรถรญ รรณรรณรรถรญรรฑ รฃรธรณร รรตรฆรรณรรตรฆรครณ รรณรฃรบ รญรณรรบรรณรกรต รกรณรฅรต รรณรรธรถรญ รรณรฃรณรรฐร (72:25)
72:25
Say (O Muhammad SAW): "I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.
รรณรรกรถรฃรต รรกรบรรณรญรบรรถ รรณรกรณร รญรตรรบรฅรถรรต รรณรกรณรฌ รรณรญรบรรถรฅรถ รรณรรณรรฐร (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ร
รถรกรธรณร รฃรณรครถ รรรบรรณรรณรฌ รฃรถรค รรธรณรรตรฆรกรฒ รรณร
รถรครธรณรฅรต รญรณรรบรกรตรรต รฃรถรค รรณรญรบรครถ รญรณรรณรญรบรฅรถ รฆรณรฃรถรครบ รรณรกรบรรถรฅรถ รรณรรณรรฐร (72:27)
72:27
Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.
รกรถรญรณรรบรกรณรฃรณ รรณรค รรณรรบ รรณรรบรกรณรรตรฆร รรถรรณรรกรณรรรถ รรณรรธรถรฅรถรฃรบ รฆรณรรณรรณรรรณ รรถรฃรณร รกรณรรณรญรบรฅรถรฃรบ รฆรณรรณรรบรรณรฌ รรตรกรธรณ รรณรญรบรรฒ รรณรรณรรฐร (72:28)
72:28
[He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything).
Research about the creation of the Jin Genie.
Jin, as we sense from the meaning of its word. He is an unseen creature. There are many definitions in the Quran regarding him, Such as:
1 It is a creature formed by fire unlike human being who is created by mud.
Sura e Rahman, ayat 15: Ar-Rahman (The Most Beneficent)
รฆรณรรณรกรณรรณ รรกรบรรณรรครธรณ รฃรถรค รฃรธรณรรรถรรฒ รฃรธรถรค รครธรณรรรฒ (55:15)
55:15 And He created the jinn from a smokeless flame of fire.
2 Possessing the knowledge and understanding and to assess the truth from the falsehood, own power of logic and reasoning (mentioned in ayaat of sura e jinn)
3 They possess responsibility and duty (mentioned in ayaat of sura e Jin & sura e Rahman).
4 A group of genies is pious believer and another group is infidels. (sura e Jin ayat 11)
Al-Jinn (The Jinn)
รฆรณรรณรครธรณร รฃรถรครธรณร รรกรรธรณรรกรถรรตรฆรครณ รฆรณรฃรถรครธรณร รรตรฆรครณ รรณรกรถรรณ รรตรครธรณร รรณรรณรรรถรรณ รรถรรณรรฐร (72:11)
72:11
And among us are the righteous, and among us are [others] not so; we are groups each having a different way (religious sect, etc.).
5 They have assemble, spread and have judgment day.
Al-Jinn (The Jinn)
รฆรณรรณรฃรธรณร รรกรบรรณรรรถรรตรฆรครณ รรณรรณรรครตรฆร รกรถรรณรฅรณรครธรณรฃรณ รรณรรณรรฐร (72:15)
72:15
And as for the Qasitun (disbelievers who deviated from the Right Path), they shall be firewood for Hell,
6 They have the power to influence in the sky and obtain information and steal the heavenly hearings which was later prohibited.
Al-Jinn (The Jinn)
รฆรณรรณรครธรณร รรตรครธรณร รครณรรบรรตรรต รฃรถรครบรฅรณร รฃรณรรณรรรถรรณ รกรถรกรรธรณรฃรบรรถ รรณรฃรณรค รญรณรรบรรณรฃรถรรถ รรกรบรรครณ รญรณรรถรรบ รกรณรฅรต รรถรฅรณรรรฐร รรธรณรรณรรฐร (72:9)
72:9 And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.
7 they were establishing communication with some of the human being, with the limited information they were possessing they were tempting and pursuing the human beings. (Sura e Jin ayat 6)
Al-Jinn (The Jinn)
รฆรณรรณรครธรณรฅรต รรณรรครณ รรถรรณรรกรฑ รฃรธรถรครณ รรกรบร
รถรครรถ รญรณรรตรฆรรตรฆรครณ รรถรรถรรณรรกรฒ รฃรธรถรครณ รรกรบรรถรครธรถ รรณรรณรรรตรฆรฅรตรฃรบ รรณรฅรณรรฐร (72:6)
72:6
'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.
8 Among them they are persons who have immense power same as the human being.
An-Naml (The Ants)
รรณรรกรณ รรถรรบรรญรรฑ รฃรธรถรครณ รรกรบรรถรครธรถ รรณรครณร รรรถรญรรณ รรถรฅรถ รรณรรบรกรณ รรณรค รรณรรตรฆรฃรณ รฃรถรค รฃรธรณรรณรรฃรถรรณ รฆรณร
รถรครธรถรญ รรณรกรณรญรบรฅรถ รกรณรรณรฆรถรญรธรฑ รรณรฃรถรญรครฑ (27:39)
27:39
A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy."
9 They have the power to perform some of the tasks which are needed by man. (Sura e saba ayat 1-13)
รฆรณรกรถรรตรกรณรญรบรฃรณรรครณ รรกรรธรถรญรรณ รรตรรตรฆรธรตรฅรณร รรณรฅรบรรฑ รฆรณรรณรฆรณรรรตรฅรณร รรณรฅรบรรฑ รฆรณรรณรรณรกรบรครณร รกรณรฅรต รรณรญรบรครณ รรกรบรรถรรบรรถ รฆรณรฃรถรครณ รรกรบรรถรครธรถ รฃรณรค รญรณรรบรฃรณรกรต รรณรญรบรครณ รญรณรรณรญรบรฅรถ รรถร
รถรรบรครถ รรณรรธรถรฅรถ รฆรณรฃรณรค รญรณรรถรรบ รฃรถรครบรฅรตรฃรบ รรณรครบ รรณรฃรบรรถรครณร รครตรรถรรบรฅรต รฃรถรครบ รรณรรณรรรถ รรกรรธรณรรถรญรรถ (34:12)
34:12
And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze.
รญรณรรบรฃรณรกรตรฆรครณ รกรณรฅรต รฃรณร รญรณรรณรร รฃรถรค รฃรธรณรรณรรรถรญรรณ รฆรณรรณรฃรณรรรถรญรกรณ รฆรณรรถรรณรรครฒ รรณรรกรบรรณรฆรณรรรถ รฆรณรรตรรตรฆรรฒ รรธรณรรรถรญรณรรรฒ รรรบรฃรณรกรตรฆร รรกรณ รรณรรฆรตรฆรรณ รรตรรบรรฐร รฆรณรรณรกรถรญรกรฑ รฃรธรถรครบ รรถรรณรรรถรญรณ รรกรรธรณรรตรฆรรต (34:13)
34:13
They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful.
10 Their creation (jinn) happened before the creation of human beings.
(sura e hajr ayat 27)
Al-Hijr (The Rocky Tract)
รฆรณรรกรบรรณรรครธรณ รรณรกรณรรบรครณรรฅรต รฃรถรค รรณรรบรกรต รฃรถรค รครธรณรรรถ รรกรรธรณรฃรตรฆรฃรถ (15:27)
15:27 And the jinn We created before from the smokeless flame of fire.
And their other specifications,
Apart from that from the ayaat of noble Quran it is clearly understood that contrary to the common concept of the people, that they (jinn) are better than man. But the man is better creature than genies by the proof that all the prophets of Mighty God were selected from among the human beings and the genies brought faith upon them and followed them. And basically the prostration to Prophet Adam was made obligatory to devil, by the definition of Quran then he was the head of the jinn tribe (kahaf 50).
It proofs the excellence of man before the tribe of jinn.
Al-Kahf (The Cave)
รฆรณร
รถรรบ รรตรกรบรครณร รกรถรกรบรฃรณรกรณรรรถรรณรรถ รรรบรรตรรตรฆร รกรถรรรณรฃรณ รรณรรณรรณรรตรฆร ร
รถรกรธรณร ร
รถรรบรกรถรญรรณ รรณรรครณ รฃรถรครณ รรกรบรรถรครธรถ รรณรรณรรณรรณ รรณรครบ รรณรฃรบรรถ รรณรรธรถรฅรถ รรณรรณรรณรรธรณรรถรรตรฆรครณรฅรต รฆรณรรตรรธรถรญรธรณรรณรฅรต รรณรฆรบรกรถรญรณรร รฃรถรค รรตรฆรครถรญ รฆรณรฅรตรฃรบ รกรณรรตรฃรบ รรณรรตรฆรธรฑ รรถรรบรรณ รกรถรกรรธรณรรกรถรฃรถรญรครณ รรณรรณรกรฐร (18:50)
18:50
And [mention] when we said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as protectors and helpers other than me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers, etc).
Till here the subject was discussed from the dignified Quran about these unseen creatures which are devoid of every superstition and irrationals matters. But we know that the common and ignorant man had created many superstitions about these unseen creatures which are not suited to the logic and wisdom of man.
For this reason an illogical and superstitious face was given to this being that as soon as we hear the name of the jinn, a handful of superstitions approach into our mind. Like the mysterious and frightful faces, the living things with tails and hoofs, cunning and strange, revengeful and illtreating. May be by pouring a hot water in an empty place, they may burn their houses and many other false notions.
until lately the alive creatures microbes were not been discovered by the microscopes, no one was believing that a drop of water or a drop of blood contains thousands and thousands of alive creatures which the human being have not the power to watch with his simple eyes.
The scholars declare: our eyes see very limited colours and our ears receive some degrees of hearing waves. The colours and sounds which are unable to discover by our eyes and ears are much more than what can be discovered by human beings.
When the state of this world is such a way, it is not surprising that the various kind of creatures are existing in this world which cannot be perceived by our senses and when our prophet peace be upon him, the dawn of truth is giving report about them, why we are not accepting them?
This point also is interesting that the name Jin is applied to the vast meaning, consists of the various secret creatures including those who have wisdom and senses, as well as those who do not have wisdom and senses, even a group of animals which are visible and usually concealed in their nests they too are included in this significance.
The witness of these words is the narrations quoted from the prophet peace be upon him who said: The Dominant God created the jinn in the five classes:1, a group similar to wind and air which are invisible 2,a class resembling the snakes3, a group resembling the scorpions 4, a class alike the insects of land. 5, And a group like the human beings upon who have calculation of deeds and punishments.
For example in some of the narrations from imam Ali alaihis salam we read: do not drink the water from the broken part of the vessel and from the side of its handle as the devil sits upon the handle and the broken part of vessel.
The devil is from the class of jinn, may be the broken place of the container and the handle of the vessel are the spots of the gathering for the microbes. It is not impossible that Jin and devil are commonly known as these creatures, though it had a particular meaning to a creature that has wisdom, senses and responsibilities.
There are many narrations about these matters.
O Lord! The day when the devil and jinn are gathered before the court of your justice and all the evil doers are regretful of their deeds give us the protection of your kindness.
O Lord! Your kingdom is infinite and vast, our information and insight is limited, protect and guard us from the slip-ups, errors and the untrue judgments.
O Lord! The status of your prophet is so much elevated that apart from the human beings the fairies too accepted his invitation. Bring us in the category of the believers who are invited by him.
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