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Surah 72 · Makkah · 28 āyāt
Phase 02 · Going public — and the persecution(c. 10–8 BH) — view in timelineAl-JinnThe Jinn
الجن
A Makkan surah, 40th in the order of revelation, built almost entirely around the speech of a group of jinn who overheard the Prophet ﷺ reciting Qurʾān and believed. Their own words carry the surah's theology: tawḥīd, the impossibility of Allah taking a child, the folly of seeking refuge in jinn, the barring of the heavens from eavesdropping, and the division of both jinn and humans into the guided and the astray. It closes with the Prophet ﷺ ordered to declare that he owns no power to harm or benefit, and that the unseen belongs to Allah alone, disclosed only to a messenger of His choosing.
Why it was revealed
According to Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, the Prophet ﷺ was traveling toward the market of ʿUkāẓ (and in Sīrah accounts, returning from Ṭāʾif) when he stopped at the valley of Nakhlah to pray Fajr, where a group of jinn overheard his recitation of the Qurʾān.
Drawn fromṢaḥīḥ al-Bukhārī 3231 (the angel of the mountains episode); Ṣaḥīḥ al-Bukhārī 4800; Ṣaḥīḥ al-Bukhārī 4921; Ṣaḥīḥ al-Bukhārī 4921, 773; Ṣaḥīḥ Muslim 449; Ibn Kathīr, Tafsīr on 72:8–9; Ibn Kathīr, Tafsīr on Sūrat al-Jinn; Ibn Hishām, al-Sīrah al-Nabawiyyah
Ibn ʿAbbās رضي الله عنهما narrated: the Prophet ﷺ did not recite the Qurʾān to the jinn nor did he see them. He set out with a group of his companions for the market of ʿUkāẓ, and at that time a barrier had been placed between the devils and news from the heavens, with meteors sent against them. So the devils returned to their people, who asked what had happened, and they said, 'A barrier has been placed between us and news from heaven, and meteors have been sent against us.' Their people said, 'This can only be because of some newly occurring matter, so travel through the east and west of the earth and see what has caused this barrier.' Those who went toward Nakhlah came upon the Prophet ﷺ as he was praying Fajr with his companions while heading toward the market of ʿUkāẓ. When they heard the Qurʾān they listened closely and said, 'This is what has stood between you and news from heaven.' They returned to their people and said, 'O our people, indeed we have heard a wondrous recitation...' — and Allah revealed to His Prophet ﷺ, 'Say: It has been revealed to me that a group of the jinn listened...'
In the Prophet's ﷺ life
Rejection and stoning at Ṭāʾif
The Prophet ﷺ walked to Ṭāʾif to seek the protection and support of Thaqīf after Abū Ṭālib's death removed his tribal protection in Makkah. They mocked him and set their youths and slaves to pelt him with stones until his feet bled, and Zayd ibn Ḥārithah shielded him from the blows.
Cited toIbn Hishām, al-Sīrah al-Nabawiyyah; Ṣaḥīḥ al-Bukhārī 3231 (the angel of the mountains episode)
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
A wondrous Qurʾān: the jinn's first testimony
The surah opens with Allah instructing the Prophet ﷺ to relay what was revealed to him: a group of jinn heard the Qurʾān, called it 'ʿajaban' (wondrous), recognised that it guides to right conduct, believed at once, and immediately drew the correct theological conclusions — Allah has no partner, no spouse, no child, and their own foolish kind had spoken falsehood about Him.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr on 72:6; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
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Say, [O Muḥammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur’ān [i.e., recitation].
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
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It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.
وَأَنَّهُۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةً وَلَا وَلَدًا
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And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
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And that our foolish one [i.e., Iblees] has been saying about Allāh an excessive transgression.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا
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And we had thought that mankind and the jinn would never speak about Allāh a lie.
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا
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And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden [i.e., sin].
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
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And they had thought, as you thought, that Allāh would never send anyone [as a messenger].
From the tafsīr
'Qul ūḥiya ilayya' shows the Prophet ﷺ only knew of this encounter by revelation, not by witnessing it — a point emphasised by Ibn ʿAbbās to rule out any claim that he had gone out to address the jinn directly.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
'Jaddu rabbinā' (the majesty/greatness of our Lord) is exalted above having a companion (ṣāḥibah) or a child (walad) — the jinn's own words directly refute the Christian and pagan claims about Allah's offspring.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
The 'men from mankind seeking refuge in men from the jinn' refers to the pre-Islamic Arab practice of a traveller in a frightening valley calling out, 'I seek refuge with the master of this valley among the jinn' — which only increased his fear and their arrogance (rahaqan), not real protection.
Cited toIbn Kathīr on 72:6
Key takeaways
- The jinn's belief was immediate upon hearing the Qurʾān and recognising its guidance — sound hearts respond to truth without needing an argument built first.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr on 72:6; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Their first act of faith was tawḥīd: rejecting any spouse or child for Allah, showing that correct belief about His oneness is where faith begins.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr on 72:6; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Seeking refuge in other than Allah, even in unseen beings assumed to have power, only compounds fear and burden rather than granting safety.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr on 72:6; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
What do you turn to for protection when you are afraid, and does it actually relieve the fear or feed it?
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Question 1 of 2
By what means did the Prophet ﷺ learn of the jinn's listening?
Question 2 of 2
What theological conclusion followed straight from the jinn's belief?
The heavens sealed against eavesdropping
The jinn recount their own recent discovery: the sky, which they used to sit in to overhear fragments of unseen news, is now filled with fierce guards and meteors. Any who tries to listen now finds a flame lying in ambush for him. They admit they do not know whether this signals evil intended for the people of the earth or guidance intended for them.
Drawn fromṢaḥīḥ al-Bukhārī 4800 (Ibn ʿAbbās); Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَـٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
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And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames.
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا
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And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.
وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
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And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course.
From the tafsīr
This intensified guarding of the heavens coincided with the sending of the Prophet ﷺ, protecting the revelation from being corrupted or pre-empted by soothsayers who relied on stolen fragments of angelic speech.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Ibn ʿAbbās explained that when the devils were blocked from heavenly news by shooting stars, a group of jinn traveled east and west to find the cause, ultimately discovering the Prophet ﷺ reciting the Qurʾān during prayer.
The jinn's honest admission — 'we do not know whether evil or guidance is intended' — models epistemic humility: creatures with far greater access to the unseen than humans still defer unseen knowledge to Allah.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- The protection of revelation from corruption was arranged by Allah even before it was completed, showing His care for the integrity of His final message.
Drawn fromṢaḥīḥ al-Bukhārī 4800 (Ibn ʿAbbās); Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Increased vigilance in the unseen realm around the time of prophethood is a sign, not a coincidence — creation itself responded to the coming of the truth.
Drawn fromṢaḥīḥ al-Bukhārī 4800 (Ibn ʿAbbās); Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Even beings who eavesdrop on the heavens cannot read Allah's intent from the signs alone; certainty belongs to Him, not to speculation.
Drawn fromṢaḥīḥ al-Bukhārī 4800 (Ibn ʿAbbās); Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Where do you claim more certainty about hidden matters — outcomes, others' fates, the future — than you actually have a right to?
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Question 1 of 2
What did the jinn notice differently when trying to eavesdrop?
Question 2 of 2
What do the jinn say they do not know regarding the barring of the heavens?
Divided ways: the righteous and the unjust among jinn
The jinn describe their own community as they describe humanity: some righteous, some otherwise, following divergent paths. Once they heard true guidance they believed, understanding that no one can escape Allah by flight on earth. They divide themselves into Muslims (those submitting) and qāsiṭūn (those deviating from justice) — the latter becoming firewood for Hell. Allah then adds that had all people, jinn and human, stayed steadfastly on the right way, He would have granted them abundant provision as a test, but whoever turns from His remembrance will be driven into an ever-mounting punishment.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr on 72:16–17; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَآئِقَ قِدَدًا
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And among us are the righteous, and among us are [others] not so; we were [of] divided ways.
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا
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And we have become certain that we will never cause failure to Allāh upon earth, nor can we escape Him by flight.
وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ ۖ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
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And when we heard the guidance [i.e., the Qur’ān], we believed in it. And whoever believes in his Lord will not fear deprivation or burden.
وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَـٰسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُو۟لَـٰٓئِكَ تَحَرَّوْا۟ رَشَدًا
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And among us are Muslims [in submission to Allāh], and among us are the unjust. And whoever has become Muslim - those have sought out the right course.
وَأَمَّا ٱلْقَـٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا
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But as for the unjust, they will be, for Hell, firewood.'
وَأَلَّوِ ٱسْتَقَـٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَـٰهُم مَّآءً غَدَقًا
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And [Allāh revealed] that if they had remained straight on the way, We would have given them abundant rain [i.e., provision].
لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا
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So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment.
From the tafsīr
'Ṭarāʾiqa qidadā' — divided sects and differing paths, just as human beings differ in belief and practice despite common origin; jinn are moral agents accountable exactly as humans are.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Al-qāsiṭūn (from qasṭ, to deviate) is distinguished from al-muqsiṭūn (from the same root but meaning 'those who act justly') — a fine grammatical distinction the jinn themselves draw to describe those who swerved from truth.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
The offer of 'māʾan ghadaqā' (abundant water/provision) for steadfastness is explained by many exegetes as addressed to Quraysh generally: had they remained upon the natural, correct way rather than turning to idolatry, provision would have been given as a trial, not merely a reward.
Cited toIbn Kathīr on 72:16–17
Key takeaways
- Accountability before Allah is not limited to humankind — the jinn are moral agents with the same categories of belief, submission, and deviation.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr on 72:16–17; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ease and provision can themselves be a test (fitnah), not only proof of favour; abundance is not always a sign of being upon guidance.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr on 72:16–17; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Turning away from the remembrance of one's Lord is described as leading into ever-ascending, mounting punishment — a trajectory, not a single event.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr on 72:16–17; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Do you read your own ease and provision as reward, or consider that it might be the test itself?
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Question 1 of 2
According to āyāt 16–17, what might abundant provision actually be?
Question 2 of 2
What do the jinn say about the variety within their own kind?
The masjids are for Allah alone
A sharp, standalone declaration in the middle of the jinn's account: places of prostration belong to Allah, so no one should be called upon alongside Him there or anywhere. It is followed by the description of the crowds who almost pressed upon the Prophet ﷺ in astonishment when he stood to worship his Lord.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
وَأَنَّ ٱلْمَسَـٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا
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And [He revealed] that the masjids are for Allāh, so do not invoke with Allāh anyone.
وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا
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And that when the Servant [i.e., Prophet] of Allāh stood up supplicating Him, they almost became about him a compacted mass."
From the tafsīr
'Al-masājid' here is understood by some as the physical places of prostration and, more broadly by others, as the parts of the body that touch the ground in prostration — either way, worship there must be for Allah exclusively.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
'ʿAbdullāh' in āyah 19 refers to the Prophet ﷺ; when he stood praying — reportedly at Nakhlah or in the accounts describing crowding around him during recitation — those present, whether jinn or the astonished disbelievers, nearly clustered upon him densely (libadan).
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
This verse is cited as a foundational proof that no supplication, prostration, or vow may be directed to other than Allah in a masjid or anywhere else — the jinn's testimony reinforces the same tawḥīd Islam calls to.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- Sacred space does not tolerate divided devotion — the exclusivity of worship applies most strictly where worship itself takes place.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The Prophet's ﷺ title here is 'ʿabdullāh' — the servant of Allah — the highest description given to him at the moment of his devotion.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Crowds gathering in wonder at true worship can be a sign of its power, whether that crowd is human or unseen.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
In your own places and moments of worship, is anything besides Allah quietly sharing your attention or hope?
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Question 1 of 2
In āyah 19, whose standing to pray is being described?
Question 2 of 2
What is the core command given in āyah 18?
What the Messenger does and does not control
The surah closes by returning the Prophet ﷺ to a plain declaration: he calls only upon his Lord and associates no one with Him; he owns no power to harm or to guide anyone; no one could shield him from Allah if he disobeyed, and his only role is to convey the message. The unseen belongs to Allah alone, disclosed to no one — except a messenger He is pleased to choose, whom He then surrounds with observers (angels) before and behind, so that it becomes known that the messages have truly been conveyed and nothing is lost of them, for Allah encompasses and enumerates everything.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا
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Say, [O Muḥammad], "I only invoke my Lord and do not associate with Him anyone."
قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا
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Say, "Indeed, I do not possess for you [the power of] harm or right direction."
قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا
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Say, "Indeed, there will never protect me from Allāh anyone [if I should disobey], nor will I find in other than Him a refuge.
إِلَّا بَلَـٰغًا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦ ۚ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا
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But [I have for you] only notification from Allāh, and His messages." And whoever disobeys Allāh and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا
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[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.
قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا
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Say, "I do not know if what you are promised is near or if my Lord will grant for it a [long] period."
عَـٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا
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[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
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Except whom He has approved of messengers, and indeed, He sends before him [i.e., each messenger] and behind him observers
لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا
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That he [i.e., Muḥammad (ﷺ)] may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.
From the tafsīr
'Qul innī lā amliku lakum ḍarran wa lā rashadā' — the Prophet ﷺ is commanded to deny personal ownership of harm or guidance, refuting any exaggeration of his status even as the final Messenger.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
'Illā balāghan minallāhi wa risālātih' — his function is conveyance (balāgh) alone; what people do with the message and its consequence for them rests with Allah's judgement.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
This closing passage is a decisive text against claims of unaided human access to the unseen (ghayb); even a chosen messenger receives it only through revelation safeguarded by angelic escorts, precisely so that the transmission of revelation itself is protected from any tampering, jinn or human.
Key takeaways
- Prophethood is service, not sovereignty — even the final Messenger ﷺ is commanded to disclaim power over harm or guidance for others.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Knowledge of the unseen is Allah's exclusive property; a prophet receives only what he is given, and only through a guarded channel.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The angelic guard 'before and behind' the messenger shows that revelation's integrity was actively protected at the point of transmission, not left to chance.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The measure of a message's completion is that it 'reaches' — balāgh — success is defined by delivery, not by the response it receives.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
How does knowing the Prophet ﷺ himself disclaimed control over guidance change how you carry responsibility for guiding others?
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Question 1 of 2
According to āyah 21, what does he ﷺ say he cannot control for people?
Question 2 of 2
What protection is mentioned for revelation reaching a chosen messenger?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ج ن ن
āyāt 1, 5, 6to conceal, to be hidden from sight
- جِنّjinn, hidden beings
- جَنَّةgarden (concealed by dense trees)
- جُنُونconcealment of the mind, madness
- جَنِينfoetus, hidden in the womb
ه د ي
āyāt 2, 10, 13to guide gently to a goal
- هُدًىguidance
- يَهْدِىhe guides
- ٱلْهُدَىٰthe guidance
ش ر ك
āyāt 2, 18, 20to share, to associate a partner
- شِرْكassociating partners with Allah
- نُّشْرِكَwe associate
- أُشْرِكُI associate
ر ش د
āyāt 2, 10, 14, 21right conduct, correct guidance and maturity
- رَشَدright course
- رَاشِدrightly guided
- تَحَرَّوْا۟ رَشَدًاthey sought out right conduct
ب ل غ
āyāt 23, 28to reach, to arrive, to deliver fully
- بَلَاغconveyance, notification
- أَبْلَغُوا۟they conveyed fully
- بَالِغone who has attained/delivered
س ج د
āyāt 18to prostrate, to bow the head to the ground
- مَسْجِدmasjid, place of prostration
- سُجُودprostration
- سَاجِدone who prostrates
ق س ط
āyāt 14, 15to deviate from the mean or from justice
- قَاسِطone who deviates, unjust
- قِسْط(with a different sense in the opposite form) justice, equity
- مُقْسِطone who acts justly (a related but distinct form)
ر ص د
āyāt 9, 27to watch, to lie in wait, to observe closely
- رَصَدa watcher, an observer lying in wait
- رَاصِدone who observes
- مِرْصَادa place of watching/ambush
Carry this with you
- The jinn heard, understood, and believed at once — sound hearts respond to truth without delay.
- Correct belief begins with tawḥīd: no partner, no spouse, no child for Allah.
- Seeking refuge in other than Allah — even in unseen powers — only deepens fear, never removes it.
- Allah actively guarded the revelation from corruption even before it was complete.
- Ease and abundance can themselves be a test, not simply proof of being rightly guided.
- Places and moments of worship demand undivided devotion to Allah alone.
- Even the final Messenger ﷺ owned no power to harm or guide — his role was only to convey.
- Knowledge of the unseen belongs to Allah; He discloses it only to a chosen messenger, and even then under angelic safeguard.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Jinn
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Ḥadīth6
Tafsīr17
- Al-Qurṭubī on 72:10
- Al-Qurṭubī on 72:18
- Al-Qurṭubī on 72:27
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 72:26–28
- Al-Ṭabarī on 72:19
- Al-Ṭabarī, Jāmiʿ al-Bayān
- Al-Ṭabarī, Jāmiʿ al-Bayān on 72:3
- Ibn Kathīr on 72:1
- Ibn Kathīr on 72:11
- Ibn Kathīr on 72:16–17
- Ibn Kathīr on 72:21
- Ibn Kathīr on 72:6
- Ibn Kathīr on 72:8
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ibn Kathīr, Tafsīr on 72:8–9
- Ibn Kathīr, Tafsīr on Sūrat al-Jinn
Seerah & history1
- Ibn Hishām, al-Sīrah al-Nabawiyyah
Full exam — the whole surah, from memory
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Al-Jinn — full exam
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Al-Jinn · What the Messenger does and does not control
According to āyah 27, what surrounds a messenger receiving revelation?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol