72. Surah Al-Jinn

Bismillaahir Rahmaanir Raheem ﻿
  1. Qul oohiya ilaiya annna hustama'a nafarum minal jinni faqaalooo innaa sami'naa quraanan ajaba
  2. Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa 'ahada
  3. Wa annahoo Ta'aalaa jaddu Rabbinaa mat'takhaza saahibatanw wa laa walada
  4. Wa annahoo kaana yaqoolu safeehunaa 'al allahi shatata
  5. Wa annaa zanannaaa al lan taqoolal insu wal jinnu 'al allahi kaziba
  6. Wa annahoo kaana rijaalun minal insi ya'oozoona bi rijaalin minal jinni fa zaadoohum rahaqa
  7. Wa annahum zannoo kamaa zanantum al lany yab'asal laahu 'ahada
  8. Wa annaa lamasnas samaaa'a fa wajadnaahaa muli'at harasan shadeedanw wa shuhuba
  9. Wa annaa kunnaa naq'udu minhaa maqaa'ida lis'sam'i famany yastami'il 'aana yajid lahoo shihaabar rasada
  10. Wa annaa laa nadreee asharrun ureeda biman fil ardi 'am 'araada bihim rabbuhum rashada
  11. Wa annaa minnas saalihoona wa minnaa doona zaalika kunnaa taraaa'iqa qidada
  12. Wa annaa zanan naaa al lan nu'jizal laaha fil ardi wa lan nu'jizahoo haraba
  13. Wa annaa lammaa sami'nal hudaaa aamannaa bihee famany yu'min bi rabbihee falaa yakhaafu bakhsanw wa laa rahaqa
  14. Wa annaa minnal muslimoona wa minnal qaasitoona faman aslama fa ulaaa'ika taharraw rashada
  15. Wa ammal qaasitoona fa kaanoo li jahannama hataba
  16. Wa alla wis taqaamoo 'alat tareeqati la asqaynaahum maa'an ghadaqa
  17. Linaftinahum feeh; wa many yu'rid 'an zikri rabbihee yasluk hu 'azaaban sa'ada
  18. Wa annal masaajida lil laahi falaa tad'oo ma'al laahi 'ahada
  19. Wa annahoo lammaa qaama 'abdul laahi yad'oohu kaadoo yakoonoona 'alaihi libada
  20. Qul innamaaa ad'oo rabbee wa laaa ushriku biheee 'ahada
  21. Qul innee laaa amliku lakum darranw wa laa rashada
  22. Qul innee lany yujeeranee minal laahi 'ahadunw, wa lan ajida min doonihee multahada
  23. Illaa balaagham minal laahi wa risaalaatih; wa many ya'sil laaha wa rasoolahoo fa inna lahoo naara jahannama khaalideena feehaaa 'abada
  24. Hattaaa izaa ra aw maa yoo'adoona fasaya'lamoona man ad'afu naasiranw wa aqallu 'adada
  25. Qul in adreee a qareebum maa too'adoona am yaj'alu lahoo rabbeee 'amada
  26. 'Aalimul ghaibi falaa yuzhiru alaa ghaibiheee 'ahada
  27. Illaa manir tadaa mir rasoolin fa innahoo yasluku min baini yadaihi wa min khalfihee rasada
  28. Liya'lama an qad ablaghoo risaalaati rabbihim wa ahaata bi maa ladaihim wa ahsaa kulla shai'in 'adada

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In the name of Allah, Most Gracious, Most Merciful.
  1. Say: It has been revealed to me that a company of Jinns listened (to the Qur´an). They said, ´We have really heard a wonderful Recital!
  3. ´And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.
  4. ´There were some foolish ones among us, who used to utter extravagant lies against Allah;
  5. ´But we do think that no man or spirit should say aught that untrue against Allah.
  6. ´True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly.
  7. ´And they (came to) think as ye thought, that Allah would not raise up any one (to Judgment).
  11. ´There are among us some that are righteous, and some the contrary: we follow divergent paths.
  12. ´But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight.
  15. ´But those who swerve,- they are (but) fuel for Hell-fire´-
  16. (And Allah´s Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance.

Translation in other languages

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا
2. يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا
3. وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا
4. وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا
5. وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا
6. وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا
7. وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا
8. وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
9. وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا
10. وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
11. وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا
12. وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا
13. وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
14. وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا
15. وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا
16. وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا
17. لِنَفْتِنَهُمْ فِيهِ ۚ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا
18. وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا
19. وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا
20. قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا
21. قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا
22. قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَدًا
23. إِلَّا بَلَاغًا مِنَ اللَّهِ وَرِسَالَاتِهِ ۚ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا
24. حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا
25. قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا
26. عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
27. إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا
28. لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا
Audio: English
Audio: Arabic & English

Recitation by Mishary Al-Alfasy





Period of Revelation




Reality of Jinn













Theme and Topics



This shows that the jinn at that time were not visible to the Holy Prophet (upon whom be peace), nor he knew that they were hearing the Qur'an being recited, but Allah informed him of the incident afterwards by Revelation. Hadrat 'Abdullah bin 'Abbas also has, in connection with this incident, stated: "The Holy Messenger of Allah had not recited the Qur'an before the jinn, nor did he see them." (Muslim, Tirmidhi, Musnad Ahmad, Ibn Jarir).

2The words in the original are: Qur an-an 'ajaba. Qur an means "something which is read again and again", and the jinn probably used this word in this very meaning, for they were introduced to this Divine Revelation for the first time, and they did not perhaps know then that what they were hearing, was the Qur'an itself. 'Ajab is a superlative, which is used in Arabic for a wonderful thing. So, what the jinn said means: "We have heard such a wonderful recital which is unique both in its language and in its subject-matter."

This also shows that the jinn not only hear what human beings say but also understand their language fully, although it is not necessary that all the jinn might know all the human languages. It is possible that those of them who live in a particular region of the earth might know the language of the people of that region. But in any case this statement of the Qur'an clearly shows that the jinn who listened to the Qur'an at that time were so conversant with the Arabic language that they not only appreciated the matchless eloquence of the Divine Word but also understood its sublime subject-matter fully well.

3This throws light on several things:

(1) That the jinn do not deny Allah's existence and His being Lord and Sustainer;

(2) that among them also there are polytheists, who like polytheistic human beings ascribe divinity to others than Allah: thus, the community of the jinn whose members heard the Qur'an was polytheistic;

(3) that the Prophethood and revelation of Divine scriptures does not exist among the jinn, but whoever of them believe, they believe in the Prophets raised among human beings and in the Books brought by them. This same thing is confirmed by Al-Ahqaf: 29-30, where it has been stated that the jinn who had then heard the Qur'an, were from among the followers of the Prophet Moses, and they after having heard the Qur'an, had invited their people to believe in the Revelation that had been sent down by God confirming the previous scriptures. Surah ArRahman also points to the same, for its whole subject-matter shows that the audience of the Holy Prophet's invitation are both the men and the jinn.

4From this we know two things;

(1) That these jinn were either from among the Christian jinn, or they were followers of a different religion in which Allah was regarded as having children and families.

(2) That at that time the Holy Prophet (upon whom be peace) was reciting some such part of the Qur'an hearing which they realized the error of their creed and knew that it was sheer ignorance and impudence to ascribe wife and children to the High and Exalted Being of Allah.

5The word safihuna as used in the Text can be spoken for an individual as well as for a group. If it is taken for a foolish individual, it would imply Iblis and if for a group, it would imply a group of foolish jinn who said such things.

6That is, "We were misled by those falsehoods because we could never think that the men or the jinn could ever dare forge a lie about Allah, but having heard this Qur'an we now know that they were, in fact, liars."

7Ibn `Abbas says that in the pre-Islamic days of ignorance when the Arabs had to spend a night in some uninhabited, desolate valley, they would shout out: "We seek refuge of the jinn, who is owner of this valley." In other traditions of the pre-Islamic ignorance also the same thing has been reported frequently. For example, if in a place they ran short of water and fodder, the wandering Bedouins would send one of their men to some other place to see if water and fodder were available; and when they reached the new site under his direction, they would shout out before they halted to pitch the camp: "We seek refuge of the sustainer of this valley so that we may live here in peace from every calamity." They believed that every un-inhabited place was under the control of one or another jinn, and if someone stayed there without seeking his refuge, the jinn would either himself trouble the settlers, or would let others trouble them. These believing jinn are referring to this very thing. They meant that when man, the vicegerent of the earth, started fearing them without any reason, and started seeking their refuge instead of God's, it caused their people to become even more arrogant, haughty and wicked, and they became even more fearless and bold in adopting error and disbelief.

8Another meaning of this sentence can be: "Allah will not resurrect anyone after death." As the wards are comprehensive they can be taken to mean that, as among human beings, so among the jinn too there were the people who denied both the Prophethood and the Hereafter. However, in view of the theme that follows, the meaning that we have given in the text above is preferable, for according to it these believing jinn tell the people of their community: "Your view is proved wrong that Allah will not appoint anyone as a Messenger. In fact, the gates of heavens have been closed on us only because Allah has already appointed a Messenger. "

9This is the reason why these jinn were now out searching as to what particularly had happened, or was going to happen, on the earth, which had necessitated strict security measures against eavesdropping so that they were driven away from wherever they tried to eavesdrop in any way.

10This shows that such extraordinary measures were adopted in the heavens only on two kinds of occasions: first, when Allah might decide to inflict the dwellers of the earth with a torment, and the Divine will might be that before it was actually inflicted the jinn might not know and convey its news to warn their friendly human beings of the impending disaster. Second, that Allah might appoint a Messenger on the earth, and strict security measures might be adopted so that neither the messages being conveyed to him be interfered with by the satans nor should they be able to know beforehand what instructions were being given to the Messenger. Thus, the saying of the jinn means: "When we noticed that strict security measures had been adopted in the heavens for the safeguard of the news, and the meteorites were being showered profusely, we wanted to know which of the two things had happened: whether Allah had caused a torment to descend suddenly on some people of the earth, or a Messenger had been raised somewhere on the earth. We were on the lookout for the same when we heard the wonderful Revelation, which guides to the Right Path, and we came to know that Allah had not sent down a torment but had raised a Messenger to show the Right Way to the people." For further explanation, see E.N.'s 8 to 12 of Al-Hijr, E.N. 7 of As Saaffat, E.N. I 1 of Al-Mulk).

11That is, "Morally also there are good and bad jinn among us, and from the viewpoint of creed as well all do not follow one and the same religion, but we are divided into different groups." With these words the believing jinn want to convince the other jinn of their community that they certainly stood in need of finding out the right way and could not dispense with this need.

12That is, "We were led by this very idea to the way of success. As we were not fearless of Allah and we believed that we would not be able to avoid His punishment if we disobeyed Him, so when we heard the Divine Revelation that had been sent to show the right way, we could not have the courage and boldness to persist in the beliefs that our foolish people had spread among us, afar we had known the truth."

13"Fear of loss": fear of being given a lesser reward than what one actually deserves for one's good deeds, and "injustice" that one may be deprived of the reward for the good deeds done but duly punished for the errors committed or punished innocent; no believer has any fear of such an injustice from Allah.

14Here, one may ask: when, according to the Qur'an, the jinn have been created from the fire, what harm can the fire of Hell do them? The answer is: Even according to the Qur'an, man has been created out of the earth; why does then man feel hurt when a clod of earth is thrown at him? The truth is that although the whole body of man has been made from the earthly substances, when a living man of flesh and blood is molded from them he becomes an entirely different thing from those substances; then other things made from the same substances become a means of causing harm to him. Likewise, although the jinn also have been created from the fire, when a living and sentient creation has been made from it, the same fire becomes a means of causing harm and hurt for it. (For further explanation, see E.N. 15 of Surah Ar-Rahman).


16This is the same thing as has been said above in Surah Nuh: 10-11. "Seek forgiveness of Allah. .. He will send abundant rains for you from heaven. " (For explanation, see E.N. 12 of Surah Nuh). Abundance of water has been used for abundance of blessings metaphorically for human life and habitation depend on water. Without water there can be no human settlement, nor can man's basic needs be fulfilled, nor his industries work and prosper.

17"We might try them by that blessing": "We might see whether they remain grateful after having received the blessing or not, and whether they put Our blessing to right use or not."

18"To turn away from Allah's remembrance" means that one may reject the advice and admonition sent down by Allah, or one may disdain giving ear to Allah's remembrance, or one may turn away from the worship of Allah.

19The commentators generally have taken "mosques" to mean the places of worship. Accordingly, the verse means: "None should he associated in the worship of Allah in the places of worship. Hadrat Hasan Basri says: The entire earth is a place of worship, and the verse means to say: polytheism ought not to be committed anywhere on God's earth," He has reasoned out this meaning from the Holy Prophet's Hadith "For me the entire earth has been made a place of worship and a means of obtaining purity:" Hadrat Sa`id bin Jubair has interpreted masajid to imply the parts of the body on which one prostrates oneself, i.e. the hands, the knees, toes and forehead. According to this explanation, the verse means: These limbs have been made by Allah; no one should prostrate oneself on these before anyone other than Allah.

20"Servant of Allah": the Holy Prophet (upon whom be peace).

21That is, to call upon Allah is no objectionable thing, which may so provoke the people. The evil thing, however, is that one should associate another with Allah in His divinity, and this I never do; this is done by those who mob and surround me when they hear God mentioned by me.

22That is, "I do not claim to have any share or role in the Godhead of Allah, nor that I possess any power in making or marring the people's destinies. I am only a Messenger and the mission that has been entrusted to me is no more than that I should convey the messages of Allah to you. As for the powers of Godhead, they wholly belong to Allah. Not to speak of benefiting or harming others, I do not have the power to cause good or harm even to myself. If I disobey Allah, I cannot seek and have refuge anywhere from His punishment, and 1 have no helper and protector beside Allah." (For further explanation, see E.N. 7 of Ash-Shura).

23This does not mean that every sin and act of disobedience will cause one to live in Hell for ever, but in view of the context in which this thing bas been said, the verse means: the one who does not accept the invitation to Tauhid given by Allah and His Messenger and does not refrain from polytheism will suffer in Hell for ever.

24The background of this verse is that those of the Quraish who used to mob and surround the, Holy Prophet (upon whom be peace) as soon as they heard his invitation calling to Allah, were under the delusion that they had a strong band at their back and that the Holy Prophet had only a handful of men with him, and therefore, they would easily overwhelm him. At this it is being said: Today these people find the Messenger helpless and friendless and themselves supported and strengthened by great hosts and, therefore, feel encouraged and emboldened to suppress the invitation to the Truth. But when the evil time with which they are being threatened comes, they will know who in actual fact is helpless and friendless.

25The style itself shows that this is an answer which has been given without citing the question. Probably, hearing what has been said above, the opponents might have asked mockingly and tauntingly: "When will the time with which you are threatening us come?" In response, the Holy Prophet (upon whom be peace) was commanded to say: "The time will certainly come, but I have not been told the date of its coming. Allah alone knows whether is will come soon, or whether a distant term has been set for it. "

26That is, the knowledge of the unseen wholly rests with Allah: He does not give the whole of this knowledge to anyone.

27That is, the Messenger by himself is no knower of the unseen, but when Allah chooses him to perform the mission of Prophethood, He grants him the knowledge of those of the unseen truths which He is pleased to grant.

28"Guards": Angels. That is, when Allah sends down the knowledge of the unseen realities to the Messenger by revelation, He appoints angels on every side to safeguard it so that the knowledge reaches the Messenger in a safe condition, free from every kind of adulteration. This is the same thing which has been expressed in vv. 8-9 above, saying: After the appointment of the Holy Messenger the jinn found that all the doors to the heavens had been closed, and they noticed that strict security measures had been adopted because of which no room had been left for them to eavesdrop.

29This can have three meanings:

(1) That the Messenger may know that the angels have delivered the messages of Allah to him precisely and accurately;

(2) that Allah may know that the angels have conveyed the messages of their Lord to His Messenger precisely and accurately; and

(3) that Allah may know that the Messenger has conveyed the messages of his Lord to His servants precisely and accurately.

The words of the verse are comprehensive and may possibly imply all the three meanings. Besides, the verse also points out two other things: first, that the Messenger is given that knowledge of the unseen, which is necessary for him to perform his mission of Prophethood; second, that the angels keep watch that the Revelation reaches the Messenger safely and also that the Messenger conveys the messages of his Lord to His servants precisely and accurately.

30That is, Allah's power so encompasses the Messenger as well as the angels that if they swerve even a little from His will, they can be detected immediately. Moreover, a complete record has been kept of each letter of the messages sent down by Allah. The Messengers and the angels cannot dare add or subtract even a letter from them.