Tafsir Surah Al-Jinn
By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh
Surat Al-Jinn (The Jinn) - ÓæÑÉ ÇáÌä
This Sura is descended in Mecca and had 28 ayaat.
The content of Sura e Jin
This sura as its name is signifying mainly spoke about the invisible creatures by the name Jin ‘genie’. It is mentioned about their faith upon the messenger of Islam and speaking about their humbleness before the noble Quran, their faith upon the judgment day and the presence of the believers and unbelievers among them and the matters like these. They are 19 ayaat among the 28 ayaat which are related to these matters in the sura. And terminated and stops most of the superstitious believes about the jin ‘genie’.
Another part of the Sura points out about the topic of uniqueness of God and the resurrection day that nobody is aware of it except what the Mighty God intended.
The virtues of reciting this sura
In a narration from the prophet of Islam it is mentioned: Anybody who recites the sura of Jin, by the number of genies and devils that accepted or rejected Muhammad sallallaho alaihi va ala alehi.will receive the rewards and virtue of liberating a slave.
In another hadis from imam Sadiq alaihis salam consist: one who recited the Sura Jin in plenty in his life, he never effected by sorcery, evil eyes, jin or genie. He will be with the Muhammad sallallaho alaihi va ala alehi. and he tells: O Lord! I do not want anybody else in his place and I will never give my attention to anybody else.
However reciting this sura is a commencement to get the information about its contents then practicing upon it.
ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã 
Al-Jinn (The Jinn)
Þõáú ÃõæÍöíó Åöáóíøó Ãóäøóåõ ÇÓúÊóãóÚó äóÝóÑñ ãøöäó ÇáúÌöäøö ÝóÞóÇáõæÇ ÅöäøóÇ ÓóãöÚúäóÇ ÞõÑúÂäðÇ ÚóÌóÈðÇ (72:1)
72:1
Say (O Muhammad SAW): "It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Quran). They said: 'Verily! We have heard a wonderful Recital (this Quran)!
íóåúÏöí Åöáóì ÇáÑøõÔúÏö ÝóÂãóäøóÇ Èöåö æóáóä äøõÔúÑößó ÈöÑóÈøöäóÇ ÃóÍóÏðÇ (72:2)
72:2
'It guides to the Right Path, and we have believed in it, and we shall never associate (in worship) anything with our Lord (Allah).
æóÃóäøóåõ ÊóÚóÇáóì ÌóÏøõ ÑóÈøöäóÇ ãóÇ ÇÊøóÎóÐó óÇÍöÈóÉð æóáóÇ æóáóÏðÇ (72:3)
72:3
'And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children).
æóÃóäøóåõ ßóÇäó íóÞõæáõ ÓóÝöíåõäóÇ Úóáóì Çááøóåö ÔóØóØðÇ (72:4)
72:4
'And that the foolish among us [i.e. Iblis (Satan) or the polytheists amongst the jinns] used to utter against Allah that which was wrong and not right.
æóÃóäøóÇ ÙóäóäøóÇ Ãóä áøóä ÊóÞõæáó ÇáúÅöäÓõ æóÇáúÌöäøõ Úóáóì Çááøóåö ßóÐöÈðÇ (72:5)
72:5
And we had thought that mankind and the jinn or the invisible forces would never speak about Allah a lie.
æóÃóäøóåõ ßóÇäó ÑöÌóÇáñ ãøöäó ÇáúÅöäÓö íóÚõæÐõæäó ÈöÑöÌóÇáò ãøöäó ÇáúÌöäøö ÝóÒóÇÏõæåõãú ÑóåóÞðÇ (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.
The report of the descent of this sura
ÔÇä äÒæá
The report of its descent is summarized in such a way:
1 The prophet Muhammad sallallaho alaihi va ala alehi from Mecca came to the market of akkaz in the Taif to invite the people towards the Islam. But nobody gave him any positive response. While returning back he reached a place which was called the valley of jinn genie. He spent the night there and recited the ayat of Quran. A group of genie heard it and brought faith in him and to propagate it returned back to their people.
2 Ibn abbas said: The prophet peace be upon him was engaged in his morning namaz and in that namaz he was reciting the Quran. A group of genies wanted to find out the cause of the cessation of information from the skies. They heard the recitation of the Noble Quran and said: This is the cause of the cessation of information from the skies. They returned back to their race and invited them towards the Islam.
3 After the death of Abu Talib the life of prophet became difficult, he went to Taif to direct some friends. The nobles of Taif extremely denied him and from the behind pelted stones upon him, so much that his feet began to bleed. He got exhausted and perturbed came near a garden. Finally a slave of the masters of that garden by the name Addas brought faith in him. The prophet while returning back to Mecca, in the night reached a palm tree and got occupied in namaz. There was a group of Jin genie from Nasibin or Yemen passing from there, heard the voice of Quran’s recitation by the prophet peace be upon him in the morning namaz and brought faith in him.
The similar reports of descent were brought from the group of the interpreters in the beginning of the sura e Jin too but another report of the decent of Sura e Jin here mentioned is different when asked from to Abdullah bin Masood: Do any one among the companions of prophet Muhammad sallallaho alaihi va ala alehi was with him in the event of the Jin genie. He said: Not a single companion was with him.
One Night we did not find the messenger of Allah in the Mecca, we searched him but could not find his traces. We were afraid that somebody had killed him and we went in the valleys of Mecca in search of him.
Suddenly we sighted that he is descending from the mountain of Hira. We enquired: where were you O prophet of Almighty Allah? We were very much anxious about you. Last night was worst night of our life. He replied: the inviters from the genie came to me and I went to recite the Quran for them.
We have heard a marvellous Quran
Now as it is defined we return toward the definition of ayaat: In the ayaat first it is narrated: inform them, I had got a revelation that a group of genies Jinnat heard my words and said: We have heard a marvellous Quran.
Þõáú ÃõæÍöíó Åöáóíøó Ãóäøóåõ ÇÓúÊóãóÚó äóÝóÑñ ãøöäó ÇáúÌöäøö ÝóÞóÇáõæÇ ÅöäøóÇ ÓóãöÚúäóÇ ÞõÑúÂäðÇ ÚóÌóÈðÇ (72:1)
The meaning of ÃõæÍöíó Åöáóíøó is “I had got a revelation”, it shows that the prophet peace be upon him in this matter personally did not saw the genies but through the revelation he was informed about their hearing the noble Quran.
In addition, this ayat clearly proves that the clan of genies possess wisdom and intelligence, awareness and knowledge, duties and responsibilities, well acquainted with the language, interested in the differences between the excellent words and common words. Same way they feel dutiful to preach the divine truth and speak about the teaching of the gracious Quran.
This part of the specifications of this living creatures are invisible, they are only with this ayat can be recognised. They have another specialism too; by the will of Benevolent God we will discuss it later.
They were quite correct to say that the Magnificent Quran is a wonderful expression as its tone and harmony is superb, its influence and charm, its contents and effects are amazing and the person who brought it before the people who was uneducated.
The commandment which in its outward appearance and its inner form illustrates the different from the other languages thus they acknowledged the wonders of the splendid Quran.
They in the continuation of their information told there people which Quran in the next ayaat gave the detail in 12 sentences and each of them started by the word Ãóäøó which is the sign of emphasis.
First it mentioned: They said: This Quran guides everyone towards the right path hence we brought faith upon it and never appoint any partner for our Lord.
íóåúÏöí Åöáóì ÇáÑøõÔúÏö ÝóÂãóäøóÇ Èöåö æóáóä äøõÔúÑößó ÈöÑóÈøöäóÇ ÃóÍóÏðÇ (72:2)
ÇáÑøõÔúÏö
Its meaning is very vast, comprehensive and complete contains every kind of privilege.
It is the smooth path without curves, clear and apparent that gives capability to the searchers to reach the abode of happiness and perfection.
After revealing the faith and negating every type of the polytheism, thus continued their words about the qualities of Compassionate God and said: And high is the rank of Great God (not resembling the creatures and any type of defect and fault) and he never have a spouse for him nor a child.
æóÃóäøóåõ ÊóÚóÇáóì ÌóÏøõ ÑóÈøöäóÇ ãóÇ ÇÊøóÎóÐó óÇÍöÈóÉð æóáóÇ æóáóÏðÇ (72:3)
ÌóÏøõ in the language, this word have many meanings as greatness, intensity, endeavour, yield and destiny, renewal likewise. But its main root gives the meaning of disconnect since any great existence is separate from the others. This word is taken as greatness too.
It is significant that the speakers of genie (jin) here specially stress upon the matter that the Benevolent God had no spouse and children. It negates the superstition of the Arabs that they were telling: the angels are the daughters of the Beneficent God and genie is the spouse of Mighty God.
Then they added: the unwise among us were telling the incorrect and false statements about the All Powerful God.
æóÃóäøóåõ ßóÇäó íóÞõæáõ ÓóÝöíåõäóÇ Úóáóì Çááøóåö ÔóØóØðÇ (72:4)
Since iblis(devil) is from the jin (genie) and for this reason they express their hatred for him and believe all of his words are exaggerated. Though he was outwardly knowledgeable and pious worshiper but he was the impractical scholar ÚÇáã Èí Úãá and the selfish worshipper, overconfident, deviate and gone astray. These are the clear proves of his foolishnessÓóÝöíå.
ÔóØóØð means to get out of the limit of mediocrity (the state or quality of being mediocre) and to go far away. Hence the untrue people are called ÔóØóØð.
Then included: we were supposing that the human kind and the race of genies never tell defaming words about the Sovereign God.
æóÃóäøóÇ ÙóäóäøóÇ Ãóä áøóä ÊóÞõæáó ÇáúÅöäÓõ æóÇáúÌöäøõ Úóáóì Çááøóåö ßóÐöÈðÇ (72:5)
These words may be indicating about their race blindly following the others and bringing spouse, child and resemblance for One and Only God who said: If we accepted these matters from others without any reason, it was because of our optimistic view. We were never thinking that the human kind and race of genie can dare to relate such huge lies towards the Supreme God. Now we reached to a status that we searched and got the truth and believed it. And now we discovered our mistake of following blindly the others. Thus we accept our mistake and the digression and the removal of unbelievers from the main subject.
Then included: One of the deviations of the human kind and the genie race was that the men from human race were taking refuge in the genie tribe. And they were the cause of their sins, deviations and the rebellion.
æóÃóäøóåõ ßóÇäó ÑöÌóÇáñ ãøöäó ÇáúÅöäÓö íóÚõæÐõæäó ÈöÑöÌóÇáò ãøöäó ÇáúÌöäøö ÝóÒóÇÏõæåõãú ÑóåóÞðÇ (72:6)
ÑóåóÞ means to cover any thing with rage and anger. As the revolt, fear, sin and deviation dominates upon the heart of man and cover it up. It is defined such a way.
A group of the interpreters indicated these words as superstitious which was existing in the period of the ignorant Arabs. That was when, some of the caravan from Arabs at the night hours reaching to some valley, they were telling: We take refuge to the chief and head of this territory, from the evils of the fools. By saying these words the chief of the genies give them safety from the foolish genies.
The superstitions are the source of the increase in the decline in the thoughts, fear, and deviations. And in the end of the ayat is the expressed the words ÝóÒóÇÏõæåõãú ÑóåóÞðÇ.
From this ayat it is drawn that the clan of genies consist of the men and woman as it is written here ÑöÌóÇáò ãøöäó ÇáúÌöäøö.
Any way the meaning of the ayaat is extremely vast includes the human being’s taking shelter to the genies and the superstitious mentioned above proves it. We know that among the Arabs there were number of fortune tellers who believed that by the help of the genies (jins) they can solve the difficulties and they can receive the information about the upcoming future.
æóÃóäøóåõãú ÙóäøõæÇ ßóãóÇ ÙóäóäÊõãú Ãóä áøóä íóÈúÚóËó Çááøóåõ ÃóÍóÏðÇ (72:7)
72:7
'And they thought as you thought that Allah will not send any Messenger (to mankind or jinns).
æóÃóäøóÇ áóãóÓúäóÇ ÇáÓøóãóÇÁ ÝóæóÌóÏúäóÇåóÇ ãõáöÆóÊú ÍóÑóÓðÇ ÔóÏöíÏðÇ æóÔõåõÈðÇ (72:8)
72:8
And we have reached the heaven but found it filled with powerful guards and burning flames.
æóÃóäøóÇ ßõäøóÇ äóÞúÚõÏõ ãöäúåóÇ ãóÞóÇÚöÏó áöáÓøóãúÚö Ýóãóä íóÓúÊóãöÚö ÇáúÂäó íóÌöÏú áóåõ ÔöåóÇÈðÇ ÑøóóÏðÇ (72:9)
72:9
And we used to sit therein in positions to steal a hearing, but whoever listens now will find a burning flame lying in wait for him.
æóÃóäøóÇ áóÇ äóÏúÑöí ÃóÔóÑøñ ÃõÑöíÏó Èöãóä Ýöí ÇáúÃóÑúÖö Ãóãú ÃóÑóÇÏó Èöåöãú ÑóÈøõåõãú ÑóÔóÏðÇ (72:10)
72:10
'And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.
Previously we used to steal the hearing...
These ayaat are similarly, the continuation of the words of faithful genies, they were stating while preaching to their tribe. By various ways they invited them towards the Islam and Quran. First they said: And a group among them considered that the Mighty God did not send any human being after Moosa and Masih (Isa)alaihumus salam to the prophetic mission.
æóÃóäøóåõãú ÙóäøõæÇ ßóãóÇ ÙóäóäÊõãú Ãóä áøóä íóÈúÚóËó Çááøóåõ ÃóÍóÏðÇ (72:7)
Hence they rose against Quran and denied the prophet of Islam then they said we have heard the ayaat of noble Quran carefully, the divine words and realised clearly the truth of the divine words. You also do not act like the polytheists among the human beings who take the path of idol worshiping and be careful you must not get affected and receive the fate like them.
These terms warns the polytheists and make them aware that, when the logic and judgement of the genies exists in such a manner therefore they too must get awake and take hold the rope of the Noble Quran and the prophet Muhammad sallallaho alaihi va ala alehi.
Some of them supposed the expression Ãóä áøóä íóÈúÚóËó Çááøóåõ ÃóÍóÏðÇ is indicating the rejection of resurrection day it is not the denial of the prophet.
Then the virtuous and the believing genies, in the tone that was expressing the truth, which is capable to understand by the entire clan of genies and expressed: we had searched the skies and found them entirely filled with the powerful security guards and protectors and we received the arrows of the burning flames.
æóÃóäøóÇ áóãóÓúäóÇ ÇáÓøóãóÇÁ ÝóæóÌóÏúäóÇåóÇ ãõáöÆóÊú ÍóÑóÓðÇ ÔóÏöíÏðÇ æóÔõåõÈðÇ (72:8)
Previously we were sitting to steal the hearings of the skies and receiving some information from them and discussing with our friends. But at present it is not like that anybody who wants to steal the hearings of the skies; he will find the burning flames lie in waiting of him, to target him.
æóÃóäøóÇ ßõäøóÇ äóÞúÚõÏõ ãöäúåóÇ ãóÞóÇÚöÏó áöáÓøóãúÚö Ýóãóä íóÓúÊóãöÚö ÇáúÂäó íóÌöÏú áóåõ ÔöåóÇÈðÇ ÑøóóÏðÇ (72:9)
Does not this present state proves the truth of the prophet’s peace be upon him appearance and the descent of the divine book and the occurrence of the great revolutions in the universe and nobody had the power to steal the hearing of the skies now?
Does not this present condition indicates that the era of devil, fortune telling, and deception is ended and the dark night of ignorance came to an end and the world radiating sun of revelations and prophecy started.
ÔöåóÇÈð basically means blazing of the flames of fire, The blaze of fire which appears in the sky in form of long line called ÔöåóÇÈð. According to the research of the present scholars they are small pieces of stones moving in the outer space of earth’s atmospheric layer. When they come near the earth, get affected by the earth’s magnetic attraction and fell down with high speed on the ground. When they enter in the earth atmosphere that is a layer squeezed and surrounded the earth. While colliding profoundly with the earth gets hot and inflammable and change into the burning flames, finally its ashes settles down upon the earth.
The ayaat of noble Quran repeatedly defined the matter of these flames, they are the arrows thrown towards the devils who want to steal the hearing of the skies.
What is the stealing of the hearings? And the genies and the devils by the help of flames are driven away from the scene of the skies is discussed in the Sura e hijr and sura e saffath too.
Any way the word ÑÏ means preparedness and waiting for anything, it’s another meaning is, to sit in ambush.
Then we do not know with this cessation of the stealing of hearing of the skies, was it a motivation to curb the evil intention for the people of earth or the Majestic God wanted to guide them by this manner?
æóÃóäøóÇ áóÇ äóÏúÑöí ÃóÔóÑøñ ÃõÑöíÏó Èöãóä Ýöí ÇáúÃóÑúÖö Ãóãú ÃóÑóÇÏó Èöåöãú ÑóÈøõåõãú ÑóÔóÏðÇ (72:10)
But basically the believer genies must have known that the cessation and end of stealing of the hearing in the skies is simultaneous to the appearance of the prophet of Islam, the preface of the human kind’s Guidance, closing down of the system of the fortune telling and other superstitions. That was nothing but the announcement of the dark era’s end and the start of the bright and luminous period.
But as the genies were having specific interest in the stealing the hearing of the skies still they were not believing that this deprivation was another kind of virtue and prosperity else it is evident that fortune tellers in the period of ignorance, by the help of stealing the hearing of skies were playing a big part in deviating the people from the straight path.
Significantly they were involved in the guidance of the Merciful God but defining the evils vaguely without any link to God. This indicates that whatever reaches from the Munificent God is the virtues and guidance and the evils are from the people when they misuse the divine blessings and affluences.
æóÃóäøóÇ ãöäøóÇ ÇáøóÇáöÍõæäó æóãöäøóÇ Ïõæäó Ðóáößó ßõäøóÇ ØóÑóÇÆöÞó ÞöÏóÏðÇ (72:11)
72:11
And among us are the righteous, and among us are [others] who are not righteous; we were [of] divided ways.
æóÃóäøóÇ ÙóäóäøóÇ Ãóä áøóä äøõÚÌöÒó Çááøóåó Ýöí ÇáúÃóÑúÖö æóáóä äøõÚúÌöÒóåõ åóÑóÈðÇ (72:12)
72:12
'And we think that we cannot escape (from the punishment of) Allah in the earth, nor can we escape (from the punishment) by running away.
æóÃóäøóÇ áóãøóÇ ÓóãöÚúäóÇ ÇáúåõÏóì ÂãóäøóÇ Èöåö Ýóãóä íõÄúãöä ÈöÑóÈøöåö ÝóáóÇ íóÎóÇÝõ ÈóÎúÓðÇ æóáóÇ ÑóåóÞðÇ (72:13)
72:13
And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden
æóÃóäøóÇ ãöäøóÇ ÇáúãõÓúáöãõæäó æóãöäøóÇ ÇáúÞóÇÓöØõæäó Ýóãóäú ÃóÓúáóãó ÝóÃõæúáóÆößó ÊóÍóÑøóæúÇ ÑóÔóÏðÇ (72:14)
72:14
'And of us some are Muslims (who have submitted to Allah, after listening to this Quran), and some of us are unjust (Al-Qasitun= disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allah), those have wanted the right course."
æóÃóãøóÇ ÇáúÞóÇÓöØõæäó ÝóßóÇäõæÇ áöÌóåóäøóãó ÍóØóÈðÇ (72:15)
72:15
But as for the unjust, they will be, for Hell, firewood.'
Definition
We heard the truth and submitted ourselves
These ayaat similarly continued the words of the believing genies while publicizing their deviated tribe; in the first ayat, it is their verbal communication and said: Among us there present the virtues and evil people, we are different and dissimilar groups.
æóÃóäøóÇ ãöäøóÇ ÇáøóÇáöÍõæäó æóãöäøóÇ Ïõæäó Ðóáößó ßõäøóÇ ØóÑóÇÆöÞó ÞöÏóÏðÇ (72:11)
They uttered these words, may be the people believed that the devil iblis was from the tribe of genies that may create a negative image about the genie’s nature. And the human kind began to think that genies tribe are absolutely evil and the light of guidance could never reach their heart.
The believing jinn genies by these words made clear that the freedom of will and determination is ruling over them too. The virtues and evils both were present among them. And basically the cause and effects of the propagation was to give a personality to the opposite person and bring his attention towards the guidance and perfection.
This supposition too exists that the believing jinn genies, to make clear their character, stated these words. On the matter of stealing the hearings of the skies they may declare which means: Though some of us, by the help of stealing the hearings of skies, providing informations to the evil human kinds to misguide the people, however the entire tribe of the genies were not similar to them.
This ayat while clearing the people’s mind about them as their image in the people’s minds was only mischief, misguide and deterioration. This ayaat relates that they also belongs to the different groups, the virtues and the evils.
The believing ‘momineen’ genies in the continuation of their words warned others and said: We are certain that we have no control over the will of the Sovereign Lord and we are incapable to rein over the earth and they could not run away from fist of Almighty’s supremacy.
æóÃóäøóÇ ÙóäóäøóÇ Ãóä áøóä äøõÚÌöÒó Çááøóåó Ýöí ÇáúÃóÑúÖö æóáóä äøõÚúÌöÒóåõ åóÑóÈðÇ (72:12)
Hence if you are thinking that you can run away from the punishments of the Mighty God in any corner of the earth or some other point of the galaxy, you are in the great error.
Like this way the first word demonstrating about the inability of man’s absolute escape from the claws of the domination of All Powerful God, both on the earth and the galaxies.
By their words it supposed that they believe that nobody can overcome the most Strong God, secondly nobody can run away from the grip of his court of justice. Therefore when there is no way to flee and overcome then there left only a way to get submitted.
The believer jinn ‘genies’ carrying on their words warned and said: When we heard the guidance of the Noble Quran we believed it.
æóÃóäøóÇ áóãøóÇ ÓóãöÚúäóÇ ÇáúåõÏóì ÂãóäøóÇ Èöåö
If we call you for the guidance, first we practised its rules. Hence we are not inviting others to the path which we are not followed.
Then they expressed the result of their believe, in one short sentence and uttered: The one who brought faith in his lord will not find fear from any loss and not from any oppression.
Ýóãóä íõÄúãöä ÈöÑóÈøöåö ÝóáóÇ íóÎóÇÝõ ÈóÎúÓðÇ æóáóÇ ÑóåóÞðÇ (72:13)
ÈóÎúÓð loss by means of oppression and tyranny.
ÑóåóÞð to cover something by force.
Some said ÈóÎúÓð indicates that nothing will decrease from the virtues deeds. ÑóåóÞð points out that nothing will be increased in their evil deeds.
Any way it denotes that: if the believers perform any minute and large action they will acquire the rewards and returns without any deduction.
It is true that the reasonable dealing of Just God is not only concerned to the believers but as the unbelievers do not have virtues deeds so their reward was not mentioned.
In the next ayat it explained more about the fate of the believers and polytheists furthermore defined: By means of the Quran’s guidance we know that a group of us is Muslim and another group of us is tyrant.
æóÃóäøóÇ ãöäøóÇ ÇáúãõÓúáöãõæäó æóãöäøóÇ ÇáúÞóÇÓöØõæäó
But those who achieved the Islam they had selected the right path, they are stepping on the guidance and the virtues of kind God.
Ýóãóäú ÃóÓúáóãó ÝóÃõæúáóÆößó ÊóÍóÑøóæúÇ ÑóÔóÏðÇ (72:14)
But the tyrants are the fuel of the hell.
æóÃóãøóÇ ÇáúÞóÇÓöØõæäó ÝóßóÇäõæÇ áöÌóåóäøóãó ÍóØóÈðÇ (72:15)
The noteworthy point is that in these ayaat Muslim is brought before the tyrant. As the hands of an unbeliever any how is polluted in the tyranny and despotism.
The believer jinn ‘genies’ carrying on their words warned and said: When we heard the guidance of the Noble Quran we believed it.
æóÃóäøóÇ áóãøóÇ ÓóãöÚúäóÇ ÇáúåõÏóì ÂãóäøóÇ Èöåö
If we call you for the guidance, first we practised its rules. Hence we are not inviting others to the path which we are not performing.
Then they expressed the result of their believe in one short sentence and said: The one brought faith in his Lord will not fear from any loss and they will not have fright from any oppression.
In the next ayat it explained more about the fate of the believers and polytheists furthermore defined: By means of the guidance of Quran we know that a group of us is Muslim and another group of us is tyrant.
æóÃóãøóÇ ÇáúÞóÇÓöØõæäó ÝóßóÇäõæÇ áöÌóåóäøóãó ÍóØóÈðÇ (72:15)
It is the noteworthy point that in these ayaat the monotheist Muslim is the one who is opposite to the tyrant. As the hands of an unbeliever and polytheist any how is polluted in the dirt of tyranny and despotism. Meanwhile it specifies the real believer momin he is the one who never made himself contaminate and polluted. Thus in a narration from prophet Muhammad sallallaho alaihi va ala alehi we read: the believer is one from whom the people are protected in the matter of their lives and possessions.
In another hadis form prophet Muhammad peace be upon him it is narrated: The Muslim is one from whose tongue and deeds the people are safe and secure.
The meaning of ÊóÍóÑøóæúÇ ÑóÔóÏðÇ show that the believer by paying his full attention, reasoning and search, steps forward towards the guidance, not blindly and by keeping his eyes shut. The greatest reward is that some reach the truth in the shadow of divine blessings while the most terrible failure of the tyrants and tormenters is that they are the fuel of hell which is igniting inside them (in this worldly life).
æóÃóáøóæö ÇÓúÊóÞóÇãõæÇ Úóáóì ÇáØøóÑöíÞóÉö áóÃóÓúÞóíúäóÇåõã ãøóÇÁ ÛóÏóÞðÇ (72:16)
72:16
If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.
áöäóÝúÊöäóåõãú Ýöíåö æóãóä íõÚúÑöÖú Úóä ÐößúÑö ÑóÈøöåö íóÓúáõßúåõ ÚóÐóÇÈðÇ óÚóÏðÇ (72:17)
72:17
So We might try them thereby. And whosoever turns away from the remembrance of his Lord (i.e. this Quran, and practice), He will cause him to enter in a severe punishment (i.e. Hell).
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
72:18
And the mosques are for Allah (Alone), so do not bring anyone along with Allah.
æóÃóäøóåõ áóãøóÇ ÞóÇãó ÚóÈúÏõ Çááøóåö íóÏúÚõæåõ ßóÇÏõæÇ íóßõæäõæäó Úóáóíúåö áöÈóÏðÇ (72:19)
72:19
When the slave of Allah (Muhammad SAW) stood up supplicating Him, (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).
I test you by the abundant blessings
These ayaat are the continuance of the words of the believing jinn with their own tribe.
Anyhow in the previous ayaat there is expression about the rewards of the believers on the judgment day. In these ayaat the statement is about the rewards in the worldly life and said: If they, Jinn and human beings persevere in the path of faith, we will please them with abundant water.
æóÃóáøóæö ÇÓúÊóÞóÇãõæÇ Úóáóì ÇáØøóÑöíÞóÉö áóÃóÓúÞóíúäóÇåõã ãøóÇÁ ÛóÏóÞðÇ (72:16)
We will pour for them the blessings of plentiful rain and bring into their possession the numerous sources and the bountiful fountains. The place where there is plentiful water, in that place everything is abundant like this way, we bless them numerous blessings.
ÛóÏóÞð means the overflowing water.
This is the frequent time where the noble Quran mentioned on the subject of abundant water. Belief and piety is not only the fountainhead of the spiritual abundance, it is the cause of the increase in the materialistic needs. Rise in the blessings, development of civilisations, materialistic prosperity and affluence.
According to this discussion the thing which causes the affluence in the favours is, perseverance in the faith, not the momentary devotion as the impermanent belief could not bring the prosperity and riches. The most important thing is perseverance in the belief as the people are chiefly unstable and limping in the matter of belief.
In the next ayat pointed towards the another fact in same connection and added: Its mean that, we trial them by abundant favours áöäóÝúÊöäóåõãú Ýöíåö
Does the excess of the favours cause the pride and ignorance in them? Or does it cause the awareness and thankfulness and more attention towards the Almighty?
Here it becomes apparent that one of the causes of the divine tests is the abundance and the affluence. Chiefly the test by means of the affluence is very hard and complicated than the punishment. As the nature of affluences is leisure, idleness, ignorance and sinking in the pleasures and enjoyments. Unerringly it is an object that makes the man away from the Merciful God and creates the ground equipped for the devil to act freely upon him. Only those who are secured from the prosperity, they are those who are continuously in the remembrance of the God and never forget Him. By constant bringing his heart towards the God remembrance, he protects the abode of his heart from the evil influence of the devil.
Hence after that it adds: Anybody who turns himself from the remembrance of the Benevolent God. He takes him to the path which has ever increasing chastisement.
áöäóÝúÊöäóåõãú Ýöíåö æóãóä íõÚúÑöÖú Úóä ÐößúÑö ÑóÈøöåö íóÓúáõßúåõ ÚóÐóÇÈðÇ óÚóÏðÇ (72:17)
To ascend and go high up, it is gives the meaning of the hard task too.óÚóÏð
Many interpreters translated it as severe punishment.
Hence we read in the Sura e Taha: Ta-Ha
æóãóäú ÃóÚúÑóÖó Úóä ÐößúÑöí ÝóÅöäøó áóåõ ãóÚöíÔóÉð ÖóäßðÇ æóäóÍúÔõÑõåõ íóæúãó ÇáúÞöíóÇãóÉö ÃóÚúãóì (20:124)
20:124
“And whoever turns away from my remembrance - indeed, he will have a depressed life full of hardships and we shall raise him up blind on the Day of Resurrection."
In the ayat 40 of Sura e Namal by the words of Sulaiman alaihis salam we read: An-Naml (The AntTs)
åóÐóÇ ãöä ÝóÖúáö ÑóÈøöí áöíóÈúáõæóäöí ÃóÃóÔúßõÑõÃóãú ÃóßúÝõÑõ
27:40
He said, "This is from the favour of my Lord to test me whether I will be grateful or ungrateful.
In the ayat 28 of Sura e Anfal it is mentioned
Al-Anfal (The Spoils of War)
æóÇÚúáóãõæÇú ÃóäøóãóÇ ÃóãúæóÇáõßõãú æóÃóæúáÇóÏõßõãú ÝöÊúäóÉñ æóÃóäøó Çááøåó ÚöäÏóåõ ÃóÌúÑñ ÚóÙöíãñ (8:28)
8:28
And know that your possessions and your children are but a trial and that surely with Allah is a great reward.
In the next ayat by the tongue of the believer Jinn Genies it said: The mosques belong to Almighty and in these mosques, do not bring a single being along with Creator God.
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
What does the term ãóÓóÇÌöÏó means here? It has various definitions.
First: it is the place where the people prostrate, its absolute proper example is the Masjid ul Haram and other examples are the other mosques and its infinite meaning is all the places where the man performs the namaz.
By a famous hadis of prophet peace be upon him who said: the entire earth is my place of prostration and the means of getting me clean (to perform tayammum) it is universally provided.
In this manner it is an answer to the polytheist Arabs and the people like them who formed the house of Kaaba into a place of idol worshipping and the perverted Christians who were following the trinity and worshipping the three Gods in their churches and the noble Quran declared: All the places of worship are specifically related to the Sovereign God. In the place of worship nobody can be worshiped and prostrated except him, it is prohibited.
Secondly in the body there are seven parts which prostrates before the Mighty God hence in the famous hadiz from the 9th imam Muhammad ibn Ali al Javad it is quoted: In the gathering of Mutasim Abbasi there were present mostly the jurisprudence of the sunni sect. He asked: Which part of the thief’s hand must be cut off. Some said: from wrist and brought the interpretation of the tyammum. Some other presented their view and said: from the elbow and presented the analysis of the vazu.
Mutasim ascertained from imam alaihis asalam. First imam alaihis asalam requested to leave the question and when he stressed upon his demand, imam alaihis asalam replied: Their replies were not correct, only four finger must be cut down and the palm and thumb must not be cut off.
When Mutasim asked the reason, imam alaihis salam quoted the prophet peace be upon him and said: The seven parts of body must prostrate such as forehead, a pair of palms, a pair of knees and a pair of feet, he confirmed and added: If the wrist and elbow is cut off there no hand left for him to prostrate. While the God said: These seven parts belongs to God. The body parts which are related to the Exalted God must not be cut off. This statement made the Mutasim amazed and he ordered, according to the command of the prophet, the four fingers of the thief must be cut off only.
In the continuation of the statement about the great effects of the Quran and the worship of the prophet it added: When the servant of God the Supreme Ruler Hazrat Muhammad peace be upon him was standing for namaz and calling the Kind Creator Lord, a group of Jinn were surrounding him compactly.
æóÃóäøóåõ áóãøóÇ ÞóÇãó ÚóÈúÏõ Çááøóåö íóÏúÚõæåõ ßóÇÏõæÇ íóßõæäõæäó Úóáóíúåö áöÈóÏðÇ (72:19)
áöÈóÏð means piled up densely, this term speak about the crowd of the believer genies in the first meeting with it, Similarly describing the enormous charm of prophet’s namaz.
For this ayat there are two other descriptions, First that: the believer genies are describing the condition of the prophets companions for hearing his words though very less in number in Mecca, the tribe of Jinn were gathering around him to learn from him and they were hastening for bringing the faith.
The distortion of the description of the ayat
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö
The matter of the Tavassul’ resource to appeal for the protection’ to the prophet peace be upon him as well as the guardians of religion ÇæáیÇ Ïیä the appeal of protection “ tavassul” before them does not means going against the truth of the Unique and Compassionate God and neither opposing the ayat of Noble Quran. Everything is from the Merciful God. The ayaat of Quran repeatedly indicated about the intercession, to seek forgiveness from Beneficent God and the prophet pursuing for the pardon of the believers.
In this way some of those who departed far away from the teachings of Islam and its instructions stressed upon negating every type of intercession and seeking forgiveness ( through the prophet and the guardians of relgion)and to prove themselves right, bring the excusing reasons including the above ayat which said:
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
They say: according to the ayat the noble Quran orders, no one had the right to take any name beside the name of Allah in the mosques, do not call anybody else for your intercession.
But it is righteous that this sura has no relation to their matter however its purpose was to negate the polytheism means not to associate any partner with the God or plead for a wish from anybody.
In other words: if someone actually gives the matter of the Sovereign God in the hands of other than God the Majestic and made him absolute and dominant in this matter and if he dies in that condition he is polytheist. As the word:
ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóå in the ayat ãóÚó
It gives the witness that one must not bring anybodies imitation with God and must not make him the start of the special effects of the permanent.
But if he pleads the intercession with the prophets of God The Most Strong Protector or appeals for the mediation in the presence of the God The Everlasting Superior. Not only he negates the monotheism but often invites the prophet and the noble Quran commands the people to seek the intercession of the prophet.
In the ayat 103 of Sura e Tauba we read: At-Tauba (The Repentance)
ÎõÐú ãöäú ÃóãúæóÇáöåöãú óÏóÞóÉð ÊõØóåøöÑõåõãú æóÊõÒóßøöíåöã ÈöåóÇ æóóáøö Úóáóíúåöãú Åöäøó óáÇóÊóßó Óóßóäñ áøóåõãú æóÇááøåõ ÓóãöíÚñ Úóáöíãñ (9:103)
9:103
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.
Take zakat from their wealth so that with the help of this you may purify them (while taking the zakat) pray for them as your prayer for them is a means of their peace.
In the ayat 97 of Sura e Yusuf by the words of his brothers addressing the father we read: Yusuf (Joseph)
ÞóÇáõæÇú íóÇ ÃóÈóÇäóÇ ÇÓúÊóÛúÝöÑú áóäóÇ ÐõäõæÈóäóÇ ÅöäøóÇ ßõäøóÇ ÎóÇØöÆöíäó (12:97)
12:97
They said: "O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners."
ÞóÇáó ÓóæúÝó ÃóÓúÊóÛúÝöÑõ áóßõãú ÑóÈøöíó
12:98
He said: "I will ask for forgiveness for you from my Lord,
Therefore the matter of seeking the intervention as said, it is the evident command of the Noble 4 Surat Al-Jinn (The Jinn) - ÓæÑÉ ÇáÌä
æóÃóáøóæö ÇÓúÊóÞóÇãõæÇ Úóáóì ÇáØøóÑöíÞóÉö áóÃóÓúÞóíúäóÇåõã ãøóÇÁ ÛóÏóÞðÇ (72:16)
72:16
If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.
áöäóÝúÊöäóåõãú Ýöíåö æóãóä íõÚúÑöÖú Úóä ÐößúÑö ÑóÈøöåö íóÓúáõßúåõ ÚóÐóÇÈðÇ óÚóÏðÇ (72:17)
72:17
So We might try them thereby. And whosoever turns away from the remembrance of his Lord (i.e. this Quran, and practice), He will cause him to enter in a severe punishment (i.e. Hell).
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
72:18
And the mosques are for Allah (Alone), so do not bring anyone along with Allah.
æóÃóäøóåõ áóãøóÇ ÞóÇãó ÚóÈúÏõ Çááøóåö íóÏúÚõæåõ ßóÇÏõæÇ íóßõæäõæäó Úóáóíúåö áöÈóÏðÇ (72:19)
72:19
When the slave of Allah (Muhammad SAW) stood up supplicating Him, (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).
These ayaat are the continuance of the words of the believing jinn with their own tribe.
Anyhow in the previous ayaat there is expression about the rewards of the believers on the judgment day. In these ayaat the statement is about the rewards in the worldly life and said: If they, Jinn and human beings persevere in the path of faith, we will please them with abundant water.
æóÃóáøóæö ÇÓúÊóÞóÇãõæÇ Úóáóì ÇáØøóÑöíÞóÉö áóÃóÓúÞóíúäóÇåõã ãøóÇÁ ÛóÏóÞðÇ (72:16)
We will pour for them the blessings of plentiful rain and bring into their possession the numerous sources and the bountiful fountains. The place where there is plentiful water, in that place everything is abundant like this way, we bless them numerous blessings.
ÛóÏóÞð means the overflowing water.
This is the frequent time where the noble Quran mentioned on the subject of abundant water. Belief and piety is not only the fountainhead of the spiritual abundance, it is the cause of the increase in the materialistic needs. Rise in the blessings, development of civilisations, materialistic prosperity and affluence.
According to this discussion the thing which causes the affluence in the favours is, perseverance in the faith, not the momentary devotion as the impermanent belief could not bring the prosperity and riches. The most important thing is perseverance in the belief as the people are chiefly unstable and limping in the matter of belief.
In the next ayat pointed towards the another fact in same connection and added: Its mean that, we trial them by abundant favours áöäóÝúÊöäóåõãú Ýöíåö
Does the excess of the favours cause the pride and ignorance in them? Or does it cause the awareness and thankfulness and more attention towards the Almighty?
Here it becomes apparent that one of the causes of the divine tests is the abundance and the affluence. Chiefly the test by means of the affluence is very hard and complicated than the punishment. As the nature of affluences is leisure, idleness, ignorance and sinking in the pleasures and enjoyments. Unerringly it is an object that makes the man away from the Merciful God and creates the ground equipped for the devil to act freely upon him. Only those who are secured from the prosperity, they are those who are continuously in the remembrance of the God and never forget Him. By constant bringing his heart towards the God remembrance, he protects the abode of his heart from the evil influence of the devil.
Hence after that it adds: Anybody who turns himself from the remembrance of the Benevolent God. He takes him to the path which has ever increasing chastisement.
áöäóÝúÊöäóåõãú Ýöíåö æóãóä íõÚúÑöÖú Úóä ÐößúÑö ÑóÈøöåö íóÓúáõßúåõ ÚóÐóÇÈðÇ óÚóÏðÇ (72:17)
To ascend and go high up, it is gives the meaning of the hard task too.óÚóÏð
Many interpreters translated it as severe punishment.
Hence we read in the Sura e Taha: Ta-Ha
æóãóäú ÃóÚúÑóÖó Úóä ÐößúÑöí ÝóÅöäøó áóåõ ãóÚöíÔóÉð ÖóäßðÇ æóäóÍúÔõÑõåõ íóæúãó ÇáúÞöíóÇãóÉö ÃóÚúãóì (20:124)
20:124
“And whoever turns away from my remembrance - indeed, he will have a depressed life full of hardships and we shall raise him up blind on the Day of Resurrection."
In the ayat 40 of Sura e Namal by the words of Sulaiman alaihis salam we read: An-Naml (The AntTs)
åóÐóÇ ãöä ÝóÖúáö ÑóÈøöí áöíóÈúáõæóäöí ÃóÃóÔúßõÑõÃóãú ÃóßúÝõÑõ
27:40
He said, "This is from the favour of my Lord to test me whether I will be grateful or ungrateful.
In the ayat 28 of Sura e Anfal it is mentioned
Al-Anfal (The Spoils of War)
æóÇÚúáóãõæÇú ÃóäøóãóÇ ÃóãúæóÇáõßõãú æóÃóæúáÇóÏõßõãú ÝöÊúäóÉñ æóÃóäøó Çááøåó ÚöäÏóåõ ÃóÌúÑñ ÚóÙöíãñ (8:28)
8:28
And know that your possessions and your children are but a trial and that surely with Allah is a great reward.
In the next ayat by the tongue of the believer Jinn Genies it said: The mosques belong to Almighty and in these mosques, do not bring a single being along with Creator God.
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
What does the term ãóÓóÇÌöÏó means here? It has various definitions.
First: it is the place where the people prostrate, its absolute proper example is the Masjid ul Haram and other examples are the other mosques and its infinite meaning is all the places where the man performs the namaz.
By a famous hadis of prophet peace be upon him who said: the entire earth is my place of prostration and the means of getting me clean (to perform tayammum) it is universally provided.
In this manner it is an answer to the polytheist Arabs and the people like them who formed the house of Kaaba into a place of idol worshipping and the perverted Christians who were following the trinity and worshipping the three Gods in their churches and the noble Quran declared: All the places of worship are specifically related to the Sovereign God. In the place of worship nobody can be worshiped and prostrated except him, it is prohibited.
Secondly in the body there are seven parts which prostrates before the Mighty God hence in the famous hadiz from the 9th imam Muhammad ibn Ali al Javad it is quoted: In the gathering of Mutasim Abbasi there were present mostly the jurisprudence of the sunni sect. He asked: Which part of the thief’s hand must be cut off. Some said: from wrist and brought the interpretation of the tyammum. Some other presented their view and said: from the elbow and presented the analysis of the vazu.
Mutasim ascertained from imam alaihis asalam. First imam alaihis asalam requested to leave the question and when he stressed upon his demand, imam alaihis asalam replied: Their replies were not correct, only four finger must be cut down and the palm and thumb must not be cut off.
When Mutasim asked the reason, imam alaihis salam quoted the prophet peace be upon him and said: The seven parts of body must prostrate such as forehead, a pair of palms, a pair of knees and a pair of feet, he confirmed and added: If the wrist and elbow is cut off there no hand left for him to prostrate. While the God said: These seven parts belongs to God. The body parts which are related to the Exalted God must not be cut off. This statement made the Mutasim amazed and he ordered, according to the command of the prophet, the four fingers of the thief must be cut off only.
In the continuation of the statement about the great effects of the Quran and the worship of the prophet it added: When the servant of God the Supreme Ruler Hazrat Muhammad peace be upon him was standing for namaz and calling the Kind Creator Lord, a group of Jinn were surrounding him compactly.
æóÃóäøóåõ áóãøóÇ ÞóÇãó ÚóÈúÏõ Çááøóåö íóÏúÚõæåõ ßóÇÏõæÇ íóßõæäõæäó Úóáóíúåö áöÈóÏðÇ (72:19)
áöÈóÏð means piled up densely, this term speak about the crowd of the believer genies in the first meeting with it, Similarly describing the enormous charm of prophet’s namaz.
For this ayat there are two other descriptions, First that: the believer genies are describing the condition of the prophets companions for hearing his words though very less in number in Mecca, the tribe of Jinn were gathering around him to learn from him and they were hastening for bringing the faith.
The distortion of the description of the ayat
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö
The matter of the Tavassul’ resource to appeal for the protection’ to the prophet peace be upon him as well as the guardians of religion ÇæáیÇ Ïیä the appeal of protection “ tavassul” before them does not means going against the truth of the Unique and Compassionate God and neither opposing the ayat of Noble Quran. Everything is from the Merciful God. The ayaat of Quran repeatedly indicated about the intercession, to seek forgiveness from Beneficent God and the prophet pursuing for the pardon of the believers.
In this way some of those who departed far away from the teachings of Islam and its instructions stressed upon negating every type of intercession and seeking forgiveness ( through the prophet and the guardians of relgion)and to prove themselves right, bring the excusing reasons including the above ayat which said:
æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏðÇ (72:18)
They say: according to the ayat the noble Quran orders, no one had the right to take any name beside the name of Allah in the mosques, do not call anybody else for your intercession.
But it is righteous that this sura has no relation to their matter however its purpose was to negate the polytheism means not to associate any partner with the God or plead for a wish from anybody.
In other words: if someone actually gives the matter of the Sovereign God in the hands of other than God the Majestic and made him absolute and dominant in this matter and if he dies in that condition he is polytheist. As the word:
ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóå in the ayat ãóÚó
It gives the witness that one must not bring anybodies imitation with God and must not make him the start of the special effects of the permanent.
But if he pleads the intercession with the prophets of God The Most Strong Protector or appeals for the mediation in the presence of the God The Everlasting Superior. Not only he negates the monotheism but often invites the prophet and the noble Quran commands the people to seek the intercession of the prophet.
In the ayat 103 of Sura e Tauba we read: At-Tauba (The Repentance)
ÎõÐú ãöäú ÃóãúæóÇáöåöãú óÏóÞóÉð ÊõØóåøöÑõåõãú æóÊõÒóßøöíåöã ÈöåóÇ æóóáøö Úóáóíúåöãú Åöäøó óáÇóÊóßó Óóßóäñ áøóåõãú æóÇááøåõ ÓóãöíÚñ Úóáöíãñ (9:103)
9:103
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.
Take zakat from their wealth so that with the help of this you may purify them (while taking the zakat) pray for them as your prayer for them is a means of their peace.
In the ayat 97 of Sura e Yusuf by the words of his brothers addressing the father we read: Yusuf (Joseph)
ÞóÇáõæÇú íóÇ ÃóÈóÇäóÇ ÇÓúÊóÛúÝöÑú áóäóÇ ÐõäõæÈóäóÇ ÅöäøóÇ ßõäøóÇ ÎóÇØöÆöíäó (12:97)
12:97
They said: "O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners."
ÞóÇáó ÓóæúÝó ÃóÓúÊóÛúÝöÑõ áóßõãú ÑóÈøöíó
12:98
He said: "I will ask for forgiveness for you from my Lord,
Therefore the matter of seeking the intervention as said, it is the evident command of the Noble Quran.
Þõáú ÅöäøóãóÇ ÃóÏúÚõæ ÑóÈøöí æóáóÇ ÃõÔúÑößõ Èöåö ÃóÍóÏðÇ (72:20)
72:20
Say (O Muhammad SAW): "I invoke only my Lord (Allah Alone), and I associate none as partners along with Him."
Þõáú Åöäøöí áóÇ Ãóãúáößõ áóßõãú ÖóÑøðÇ æóáóÇ ÑóÔóÏðÇ (72:21)
72:21
Say " Verily It is not in my power to cause you harm, or to bring you to the Right Path."
Þõáú Åöäøöí áóä íõÌöíÑóäöí ãöäó Çááøóåö ÃóÍóÏñ æóáóäú ÃóÌöÏó ãöä Ïõæäöåö ãõáúÊóÍóÏðÇ (72:22)
72:22
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.
ÅöáøóÇ ÈóáóÇÛðÇ ãøöäó Çááøóåö æóÑöÓóÇáóÇÊöåö æóãóä íóÚúö Çááøóåó æóÑóÓõæáóåõ ÝóÅöäøó áóåõ äóÇÑó Ìóåóäøóãó ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ (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.
ÍóÊøóì ÅöÐóÇ ÑóÃóæúÇ ãóÇ íõæÚóÏõæäó ÝóÓóíóÚúáóãõæäó ãóäú ÃóÖúÚóÝõ äóÇöÑðÇ æóÃóÞóáøõ ÚóÏóÏðÇ (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.
Þõáú ÅöäøóãóÇ ÃóÏúÚõæ ÑóÈøöí æóáóÇ ÃõÔúÑößõ Èöåö ÃóÍóÏðÇ (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.
Þõáú Åöäøöí áóÇ Ãóãúáößõ áóßõãú ÖóÑøðÇ æóáóÇ ÑóÔóÏðÇ (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).
Þõáú Åöäøöí áóä íõÌöíÑóäöí ãöäó Çááøóåö ÃóÍóÏñ æóáóäú ÃóÌöÏó ãöä Ïõæäöåö ãõáúÊóÍóÏðÇ (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.
ãõáúÊóÍóÏðÇ means the peaceful shelter in fact this word áÍÏ 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 ÖóÑøðÇ loss come the term ÑóÔóÏðÇ 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 ÔÑ comes the term ÑÔÏ 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.
ÅöáøóÇ ÈóáóÇÛðÇ ãøöäó Çááøóåö æóÑöÓóÇáóÇÊöåö
These terms are similar to the other ayat of the noble Quran which is repeatedly specified, hence in the ayat 96 Sura e Maede
ÃóäøóãóÇ Úóáóì ÑóÓõæáöäóÇ ÇáúÈóáÇóÛõ ÇáúãõÈöíäõ (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)
Þõá áÇøó Ãóãúáößõ áöäóÝúÓöí äóÝúÚðÇ æóáÇó ÖóÑøðÇ ÅöáÇøó ãóÇ ÔóÇÁ Çááøåõ æóáóæú ßõäÊõ ÃóÚúáóãõ ÇáúÛóíúÈó áÇóÓúÊóßúËóÑúÊõ ãöäó ÇáúÎóíúÑö æóãóÇ ãóÓøóäöíó ÇáÓøõæÁõ Åöäú ÃóäóÇú ÅöáÇøó äóÐöíÑñ æóÈóÔöíÑñ áøöÞóæúãò íõÄúãöäõæäó (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:
æóãóä íóÚúö Çááøóåó æóÑóÓõæáóåõ ÝóÅöäøó áóåõ äóÇÑó Ìóåóäøóãó ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ (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.
ÍóÊøóì ÅöÐóÇ ÑóÃóæúÇ ãóÇ íõæÚóÏõæäó ÝóÓóíóÚúáóãõæäó ãóäú ÃóÖúÚóÝõ äóÇöÑðÇ æóÃóÞóáøõ ÚóÏóÏðÇ (72:24)
ãóÇ íõæÚóÏõæäó 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:
ÍóÊøóì ÅöÐóÇ ÑóÃóæúÇ ãóÇ íõæÚóÏõæäó ÅöãøóÇ ÇáúÚóÐóÇÈó æóÅöãøóÇ ÇáÓøóÇÚóÉó ÝóÓóíóÚúáóãõæäó ãóäú åõæó ÔóÑøñ ãøóßóÇäðÇ æóÃóÖúÚóÝõ ÌõäÏðÇ (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)
ÝóÞóÇáó ÃóäóÇ ÑóÈøõßõãõ ÇáúÃóÚúáóì (79:24)
79:24 and said: I am your supreme Lord.
Az-Zukhruf [43:51]
æóäóÇÏóì ÝöÑúÚóæúäõ Ýöí Þóæúãöåö ÞóÇáó íóÇ Þóæúãö ÃóáóíúÓó áöí ãõáúßõ ãöúÑó æóåóÐöåö ÇáúÃóäúåóÇÑõ ÊóÌúÑöí ãöä ÊóÍúÊöí ÃóÝóáóÇ ÊõÈúöÑõæäó
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?
‘These great streams of river are flowing under my supervision’ 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.
Þõáú ÅöäøóãóÇ ÃóäóÇ ÈóÔóÑñ ãøöËúáõßõãú íõæÍóì Åöáóíøó
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]
Þõáú ãóÇ ßõäÊõ ÈöÏúÚðÇ ãøöäú ÇáÑøõÓõáö æóãóÇ ÃóÏúÑöí ãóÇ íõÝúÚóáõ Èöí æóáóÇ Èößõãú Åöäú ÃóÊøóÈöÚõ ÅöáøóÇ ãóÇ íõæÍóì Åöáóíøó æóãóÇ ÃóäóÇ ÅöáøóÇ äóÐöíÑñ ãøõÈöíäñ
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:
Þõá áÇøó ÃóÞõæáõ áóßõãú ÚöäÏöí ÎóÒóÂÆöäõ Çááøåö æóáÇ ÃóÚúáóãõ ÇáúÛóíúÈó æóáÇ ÃóÞõæáõ áóßõãú Åöäøöí ãóáóßñ
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 ‘Sulaiman alaihis salam’ they were reciting: An-Naml (The Ants)
åóÐóÇ ãöä ÝóÖúáö ÑóÈøöí
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)
Åöäøó åóÄõáóÇÁ áóÔöÑúÐöãóÉñ Þóáöíáõæäó (26:54)
26:54
[And said], "Indeed, those are but a small band,
The polytheists of the Arabs were telling: Saba' (Sheba)
æóÞóÇáõæÇ äóÍúäõ ÃóßúËóÑõ ÃóãúæóÇáðÇ æóÃóæúáóÇÏðÇ æóãóÇ äóÍúäõ ÈöãõÚóÐøóÈöíäó (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)
ÃóäóÇ ÃóßúËóÑõ ãöäßó ãóÇáðÇ æóÃóÚóÒøõ äóÝóÑðÇ (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)
ßóã ãøöä ÝöÆóÉò ÞóáöíáóÉò ÛóáóÈóÊú ÝöÆóÉð ßóËöíÑóÉð ÈöÅöÐúäö Çááøåö æóÇááøåõ ãóÚó ÇáøóÇÈöÑöíäó (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.
Þõáú Åöäú ÃóÏúÑöí ÃóÞóÑöíÈñ ãøóÇ ÊõæÚóÏõæäó Ãóãú íóÌúÚóáõ áóåõ ÑóÈøöí ÃóãóÏðÇ (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.
ÚóÇáöãõ ÇáúÛóíúÈö ÝóáóÇ íõÙúåöÑõ Úóáóì ÛóíúÈöåö ÃóÍóÏðÇ (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ÅöáøóÇ ãóäö ÇÑúÊóÖóì ãöä ÑøóÓõæáò ÝóÅöäøóåõ íóÓúáõßõ ãöä Èóíúäö íóÏóíúåö æóãöäú ÎóáúÝöåö ÑóóÏðÇ (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.
áöíóÚúáóãó Ãóä ÞóÏú ÃóÈúáóÛõæÇ ÑöÓóÇáóÇÊö ÑóÈøöåöãú æóÃóÍóÇØó ÈöãóÇ áóÏóíúåöãú æóÃóÍúóì ßõáøó ÔóíúÁò ÚóÏóÏðÇ (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 ‘the punishment of life and here after’ is close to us or my God the Provider had appointed a particular time for it.
Þõáú Åöäú ÃóÏúÑöí ÃóÞóÑöíÈñ ãøóÇ ÊõæÚóÏõæäó Ãóãú íóÌúÚóáõ áóåõ ÑóÈøöí ÃóãóÏðÇ (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.
ÃóãóÏðÇ means the end of the period. But the meaning of ÇÈÏ is endless period. While the term ÃóãóÏðÇ 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.
ÚóÇáöãõ ÇáúÛóíúÈö ÝóáóÇ íõÙúåöÑõ Úóáóì ÛóíúÈöåö ÃóÍóÏðÇ (72:26)
The in the exceptional way about it entire rule it adds:
ÅöáøóÇ ãóäö ÇÑúÊóÖóì ãöä ÑøóÓõæáò
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.
ÝóÅöäøóåõ íóÓúáõßõ ãöä Èóíúäö íóÏóíúåö æóãöäú ÎóáúÝöåö ÑóóÏðÇ (72:27)
ÑóóÏðÇ 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.
áöíóÚúáóãó Ãóä ÞóÏú ÃóÈúáóÛõæÇ ÑöÓóÇáóÇÊö ÑóÈøöåöãú æóÃóÍóÇØó ÈöãóÇ áóÏóíúåöãú æóÃóÍúóì ßõáøó ÔóíúÁò ÚóÏóÏðÇ (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:
æóÚöäÏóåõ ãóÝóÇÊöÍõ ÇáúÛóíúÈö áÇó íóÚúáóãõåóÇ ÅöáÇøó åõæó æóíóÚúáóãõ ãóÇ Ýöí ÇáúÈóÑøö æóÇáúÈóÍúÑö æóãóÇ ÊóÓúÞõØõ ãöä æóÑóÞóÉò ÅöáÇøó íóÚúáóãõåóÇ æóáÇó ÍóÈøóÉò Ýöí ÙõáõãóÇÊö ÇáÃóÑúÖö æóáÇó ÑóØúÈò æóáÇó íóÇÈöÓò ÅöáÇøó Ýöí ßöÊóÇÈò ãøõÈöíäò (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]
Þõá áÇøó ÃóÞõæáõ áóßõãú ÚöäÏöí ÎóÒóÂÆöäõ Çááøåö æóáÇ ÃóÚúáóãõ ÇáúÛóíúÈó æóáÇ ÃóÞõæáõ áóßõãú Åöäøöí ãóáóßñ Åöäú ÃóÊøóÈöÚõ ÅöáÇøó ãóÇ íõæÍóì Åöáóíøó Þõáú åóáú íóÓúÊóæöí ÇáÃóÚúãóì æóÇáúÈóöíÑõ ÃóÝóáÇó ÊóÊóÝóßøóÑõæäó
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)
Þõá áÇøó Ãóãúáößõ áöäóÝúÓöí äóÝúÚðÇ æóáÇó ÖóÑøðÇ ÅöáÇøó ãóÇ ÔóÇÁ Çááøåõ æóáóæú ßõäÊõ ÃóÚúáóãõ ÇáúÛóíúÈó áÇóÓúÊóßúËóÑúÊõ ãöäó ÇáúÎóíúÑö æóãóÇ ãóÓøóäöíó ÇáÓøõæÁõ Åöäú ÃóäóÇú ÅöáÇøó äóÐöíÑñ æóÈóÔöíÑñ áøöÞóæúãò íõÄúãöäõæäó (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:
æóíóÞõæáõæäó áóæúáÇó ÃõäÒöáó Úóáóíúåö ÂíóÉñ ãøöä ÑøóÈøöåö ÝóÞõáú ÅöäøóãóÇ ÇáúÛóíúÈõ áöáøåö ÝóÇäúÊóÙöÑõæÇú Åöäøöí ãóÚóßõã ãøöäó ÇáúãõäÊóÙöÑöíäó (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;
ãøóÇ ßóÇäó Çááøåõ áöíóÐóÑó ÇáúãõÄúãöäöíäó Úóáóì ãó ÃóäÊõãú Úóáóíúåö ÍóÊøóìó íóãöíÒó ÇáúÎóÈöíËó ãöäó ÇáØøóíøöÈö æóãóÇ ßóÇäó Çááøåõ áöíõØúáöÚóßõãú Úóáóì ÇáúÛóíúÈö æóáóßöäøó Çááøåó íóÌúÊóÈöí ãöä ÑøõÓõáöåö ãóä íóÔóÇÁ ÝóÂãöäõæÇú ÈöÇááøåö æóÑõÓõáöåö æóÅöä ÊõÄúãöäõæÇú æóÊóÊøóÞõæÇú Ýóáóßõãú ÃóÌúÑñ ÚóÙöíãñ 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:
æóÃõäóÈøöÆõßõã ÈöãóÇ ÊóÃúßõáõæäó æóãóÇ ÊóÏøóÎöÑõæäó Ýöí ÈõíõæÊößõãú Åöäøó Ýöí Ðóáößó áÂíóÉð áøóßõãú Åöä ßõäÊõã ãøõÄúãöäöíäó (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:
ÛõáöÈóÊö ÇáÑøõæãõ (30:2)
30:2
The Byzantines have been defeated
(Byzantium : an ancient Greek city on the Bosporus and the Sea of Marmara)
Ýöí ÃóÏúäóì ÇáúÃóÑúÖö æóåõã ãøöä ÈóÚúÏö ÛóáóÈöåöãú ÓóíóÛúáöÈõæäó (30:3)
30:3
In the nearer land (Syria, Iraq, Jordan, and Palestine), and they, after their defeat, will be victorious.
Ýöí ÈöÖúÚö Óöäöíäó áöáøóåö ÇáúÃóãúÑõ ãöä ÞóÈúáõ æóãöä ÈóÚúÏõ æóíóæúãóÆöÐò íóÝúÑóÍõ ÇáúãõÄúãöäõæäó (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)
Åöäøó ÇáøóÐöí ÝóÑóÖó Úóáóíúßó ÇáúÞõÑúÂäó áóÑóÇÏøõßó Åöáóì ãóÚóÇÏò Þõá ÑøóÈøöí ÃóÚúáóãõ ãóä ÌóÇÁ ÈöÇáúåõÏóì æóãóäú åõæó Ýöí ÖóáóÇáò ãøõÈöíäò (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) - ÓæÑÉ ÇáÌä
Þõáú Åöäú ÃóÏúÑöí ÃóÞóÑöíÈñ ãøóÇ ÊõæÚóÏõæäó Ãóãú íóÌúÚóáõ áóåõ ÑóÈøöí ÃóãóÏðÇ (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.
ÚóÇáöãõ ÇáúÛóíúÈö ÝóáóÇ íõÙúåöÑõ Úóáóì ÛóíúÈöåö ÃóÍóÏðÇ (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ÅöáøóÇ ãóäö ÇÑúÊóÖóì ãöä ÑøóÓõæáò ÝóÅöäøóåõ íóÓúáõßõ ãöä Èóíúäö íóÏóíúåö æóãöäú ÎóáúÝöåö ÑóóÏðÇ (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.
áöíóÚúáóãó Ãóä ÞóÏú ÃóÈúáóÛõæÇ ÑöÓóÇáóÇÊö ÑóÈøöåöãú æóÃóÍóÇØó ÈöãóÇ áóÏóíúåöãú æóÃóÍúóì ßõáøó ÔóíúÁò ÚóÏóÏðÇ (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:
áóÊóÏúÎõáõäøó ÇáúãóÓúÌöÏó ÇáúÍóÑóÇãó Åöä ÔóÇÁ Çááøóåõ Âãöäöíäó
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 Balta’a 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 Balta’a. 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 God’s 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 ‘lauh e mahfuz’ the treasure of Wide Aware God’s Knowledge’, where there is no amendment in it and nobody knows it. The tablet of eliminations proves áæÍ ãÍæ æ ÇËÈÇÊ, 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]
íóãúÍõæ Çááøåõ ãóÇ íóÔóÇÁ æóíõËúÈöÊõ æóÚöäÏóåõ Ãõãøõ ÇáúßöÊóÇÈö
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, ‘a point to be noted’.
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 leaders’ 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 leaders’ 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)
ÞóÇáó ÇáøóÐöí ÚöäÏóåõ Úöáúãñ ãøöäó ÇáúßöÊóÇÈö ÃóäóÇ ÂÊöíßó Èöåö ÞóÈúáó Ãóä íóÑúÊóÏøó Åöáóíúßó ØóÑúÝõßó ÝóáóãøóÇ ÑóÂåõ ãõÓúÊóÞöÑøðÇ ÚöäÏóåõ ÞóÇáó åóÐóÇ ãöä ÝóÖúáö ÑóÈøöí áöíóÈúáõæóäöí ÃóÃóÔúßõÑõ Ãóãú ÃóßúÝõÑõ æóãóä ÔóßóÑó ÝóÅöäøóãóÇ íóÔúßõÑõ áöäóÝúÓöåö æóãóä ßóÝóÑó ÝóÅöäøó ÑóÈøöí Ûóäöíøñ ßóÑöíãñ (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)
æóíóÞõæáõ ÇáøóÐöíäó ßóÝóÑõæÇú áóÓúÊó ãõÑúÓóáÇð Þõáú ßóÝóì ÈöÇááøåö ÔóåöíÏðÇ Èóíúäöí æóÈóíúäóßõãú æóãóäú ÚöäÏóåõ Úöáúãõ ÇáúßöÊóÇÈö (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,
ÇáøóÐöí ÚöäÏóåõ Úöáúãñ ãøöäó ÇáúßöÊóÇÈö
He replied: he was the executor Vasi of my brother Sulaiman Bin Dawood. I said: who is?......
æóãóäú ÚöäÏóåõ Úöáúãõ ÇáúßöÊóÇÈö
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)
æóäóÒøóáúäóÇ Úóáóíúßó ÇáúßöÊóÇÈó ÊöÈúíóÇäðÇ áøößõáøö ÔóíúÁò æóåõÏðì æóÑóÍúãóÉð æóÈõÔúÑóì áöáúãõÓúáöãöíäó (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.
Þõáú Åöäú ÃóÏúÑöí ÃóÞóÑöíÈñ ãøóÇ ÊõæÚóÏõæäó Ãóãú íóÌúÚóáõ áóåõ ÑóÈøöí ÃóãóÏðÇ (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.
ÚóÇáöãõ ÇáúÛóíúÈö ÝóáóÇ íõÙúåöÑõ Úóáóì ÛóíúÈöåö ÃóÍóÏðÇ (72:26)
72:26
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
ÅöáøóÇ ãóäö ÇÑúÊóÖóì ãöä ÑøóÓõæáò ÝóÅöäøóåõ íóÓúáõßõ ãöä Èóíúäö íóÏóíúåö æóãöäú ÎóáúÝöåö ÑóóÏðÇ (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.
áöíóÚúáóãó Ãóä ÞóÏú ÃóÈúáóÛõæÇ ÑöÓóÇáóÇÊö ÑóÈøöåöãú æóÃóÍóÇØó ÈöãóÇ áóÏóíúåöãú æóÃóÍúóì ßõáøó ÔóíúÁò ÚóÏóÏðÇ (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)
æóÎóáóÞó ÇáúÌóÇäøó ãöä ãøóÇÑöÌò ãøöä äøóÇÑò (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)
æóÃóäøóÇ ãöäøóÇ ÇáøóÇáöÍõæäó æóãöäøóÇ Ïõæäó Ðóáößó ßõäøóÇ ØóÑóÇÆöÞó ÞöÏóÏðÇ (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)
æóÃóãøóÇ ÇáúÞóÇÓöØõæäó ÝóßóÇäõæÇ áöÌóåóäøóãó ÍóØóÈðÇ (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)
æóÃóäøóÇ ßõäøóÇ äóÞúÚõÏõ ãöäúåóÇ ãóÞóÇÚöÏó áöáÓøóãúÚö Ýóãóä íóÓúÊóãöÚö ÇáúÂäó íóÌöÏú áóåõ ÔöåóÇÈðÇ ÑøóóÏðÇ (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)
æóÃóäøóåõ ßóÇäó ÑöÌóÇáñ ãøöäó ÇáúÅöäÓö íóÚõæÐõæäó ÈöÑöÌóÇáò ãøöäó ÇáúÌöäøö ÝóÒóÇÏõæåõãú ÑóåóÞðÇ (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)
ÞóÇáó ÚöÝúÑíÊñ ãøöäó ÇáúÌöäøö ÃóäóÇ ÂÊöíßó Èöåö ÞóÈúáó Ãóä ÊóÞõæãó ãöä ãøóÞóÇãößó æóÅöäøöí Úóáóíúåö áóÞóæöíøñ Ãóãöíäñ (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)
æóáöÓõáóíúãóÇäó ÇáÑøöíÍó ÛõÏõæøõåóÇ ÔóåúÑñ æóÑóæóÇÍõåóÇ ÔóåúÑñ æóÃóÓóáúäóÇ áóåõ Úóíúäó ÇáúÞöØúÑö æóãöäó ÇáúÌöäøö ãóä íóÚúãóáõ Èóíúäó íóÏóíúåö ÈöÅöÐúäö ÑóÈøöåö æóãóä íóÒöÛú ãöäúåõãú Úóäú ÃóãúÑöäóÇ äõÐöÞúåõ ãöäú ÚóÐóÇÈö ÇáÓøóÚöíÑö (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.
íóÚúãóáõæäó áóåõ ãóÇ íóÔóÇÁ ãöä ãøóÍóÇÑöíÈó æóÊóãóÇËöíáó æóÌöÝóÇäò ßóÇáúÌóæóÇÈö æóÞõÏõæÑò ÑøóÇÓöíóÇÊò ÇÚúãóáõæÇ Âáó ÏóÇæõæÏó ÔõßúÑðÇ æóÞóáöíáñ ãøöäú ÚöÈóÇÏöíó ÇáÔøóßõæÑõ (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)
æóÇáúÌóÂäøó ÎóáóÞúäóÇåõ ãöä ÞóÈúáõ ãöä äøóÇÑö ÇáÓøóãõæãö (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)
æóÅöÐú ÞõáúäóÇ áöáúãóáóÇÆößóÉö ÇÓúÌõÏõæÇ áöÂÏóãó ÝóÓóÌóÏõæÇ ÅöáøóÇ ÅöÈúáöíÓó ßóÇäó ãöäó ÇáúÌöäøö ÝóÝóÓóÞó Úóäú ÃóãúÑö ÑóÈøöåö ÃóÝóÊóÊøóÎöÐõæäóåõ æóÐõÑøöíøóÊóåõ ÃóæúáöíóÇÁ ãöä Ïõæäöí æóåõãú áóßõãú ÚóÏõæøñ ÈöÆúÓó áöáÙøóÇáöãöíäó ÈóÏóáðÇ (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.