Surah 72: Al-Jinn
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.
[a] See 1:1.
Say, ‘It has been revealed to me that a company of the jinn listened, and they said: “Truly, we have heard a Qur’an that is wonderful[b].[4398]
[b] 46:30.
[4398] Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101, 129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
[c]It guides to the right way; so we have believed in it, and we will not associate anyone with our Lord.[4399]
[4399] Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
[c] 46:31-32.
The truth is that the majesty of our Lord is exalted. [d]He has taken neither wife nor son unto Himself.
[d] 17:112; 18:5; 25:3.
And that the foolish amongst us used to utter extravagant lies concerning Allah.[4400]
[4400] Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
And we had thought that men and jinn would never speak a lie concerning Allah.
[a]“Indeed some men from among the common folk used to seek the protection of some men from among the jinn, and they thus increased the latter in arrogance;[4401]
[a] 6:129.
[4401] Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
And indeed they thought, even as you think, that Allah would never raise any Messenger.[4401A]
[4401A] Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
And we sought to reach heaven, but we found it filled with strong guards and shooting stars[a].[4402]
[a] 15:17-19; 37:7-9.
[4402] Important Words:
حرساً (guards) is derived from حرس which means, he guarded, took care; he stole or stole by night. حرس (harasun) is the plural of حراس which means, a guard or guardian; a thief, used ironically because guardians are sometimes found to be thieves (Lane & Aqrab).
Commentary:
The verse shows that when a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference is made in this verse. "Seeking to reach heaven," means, trying to steal the secrets of the unknown. See next verse.
And we used to sit in some of its seats to listen. But whoso listens now, finds a shooting star in ambush for him.[4403]
[4403] Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush. قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17-19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
And we know not whether evil is intended for those who are in the earth or whether their Lord intends guidance for them.[4404]
[4404] Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
And some of us are righteous and some of us are otherwise; and we are sects following different paths.[4405]
[4405] Important Words:
قددا (sects following different paths) is the plural of قدة (qiddatun) which is derived from قد. They say قدہ i.e. he cut it or cut it entirely, rent it. قدر means, pieces of a thing; parties, divisions, sects or distinct bodies or classes of men, holding particular tenets or body of tenets, creeds, opinions. صار القوم قددا means, the people became divided into their states or conditions and their desires or erroneous opinions (Lane & Aqrab).