Tafsir Maariful Quran
Quran Translation and Commentary by Maulana Mufti Mohammad Shafi. Translation by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim. Revised by Justice Mufti Muhammad Taqi UsmaniQuran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
72. Al-Jinn Page 572 72. Al-Jinn بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ قُلْ Say اُوْحِیَ It has been revealed اِلَیَّ to me اَنَّهُ that اسْتَمَعَ listened نَفَرٌ a group مِّنَ of الْجِنِّ the jinn فَقَالُوْۤا and they said اِنَّا Indeed we سَمِعْنَا heard قُرْاٰنًا a Quran عَجَبًاۙ amazing یَّهْدِیْۤ It guides اِلَی to الرُّشْدِ the right way فَاٰمَنَّا so we believe بِهٖ ؕ in it وَ لَنْ and never نُّشْرِكَ we will associate بِرَبِّنَاۤ with our Lord اَحَدًاۙ anyone وَّ اَنَّهٗ And that He تَعٰلٰی Exalted is جَدُّ (the) Majesty رَبِّنَا (of) our Lord مَا not اتَّخَذَ He has taken صَاحِبَةً a wife وَّ لَا and not وَلَدًاۙ a son وَّ اَنَّهٗ And that he كَانَ used یَقُوْلُ (to) speak سَفِیْهُنَا the foolish among us عَلَی against اللّٰهِ Allah شَطَطًاۙ an excessive transgression وَّ اَنَّا And that we ظَنَنَّاۤ thought اَنْ that لَّنْ never تَقُوْلَ will say الْاِنْسُ the men وَ الْجِنُّ and the jinn عَلَی against اللّٰهِ Allah كَذِبًاۙ any lie وَّ اَنَّهٗ And that كَانَ (there) were رِجَالٌ men مِّنَ among الْاِنْسِ mankind یَعُوْذُوْنَ who sought refuge بِرِجَالٍ in (the) men مِّنَ from الْجِنِّ the jinn فَزَادُوْهُمْ so they increased them رَهَقًاۙ (in) burden وَّ اَنَّهُمْ And that they ظَنُّوْا thought كَمَا as ظَنَنْتُمْ you thought اَنْ that لَّنْ never یَّبْعَثَ will raise اللّٰهُ Allah اَحَدًاۙ anyone وَّ اَنَّا And that we لَمَسْنَا sought to touch السَّمَآءَ the heaven فَوَجَدْنٰهَا but we found it مُلِئَتْ filled (with) حَرَسًا guards شَدِیْدًا severe وَّ شُهُبًاۙ and flaming fires وَّ اَنَّا And that we كُنَّا used (to) نَقْعُدُ sit مِنْهَا there in مَقَاعِدَ positions لِلسَّمْعِ ؕ for hearing فَمَنْ but (he) who یَّسْتَمِعِ listens الْاٰنَ now یَجِدْ will find لَهٗ for him شِهَابًا a flaming fire رَّصَدًاۙ waiting وَّ اَنَّا And that we لَا not نَدْرِیْۤ we know اَشَرٌّ whether evil اُرِیْدَ is intended بِمَنْ for (those) who فِی (are) in الْاَرْضِ the earth اَمْ or اَرَادَ intends بِهِمْ for them رَبُّهُمْ their Lord رَشَدًاۙ a right path وَّ اَنَّا And that مِنَّا among us الصّٰلِحُوْنَ (are) the righteous وَ مِنَّا and among us دُوْنَ (are) other than ذٰلِكَ ؕ that كُنَّا We طَرَآىِٕقَ (are on) ways قِدَدًاۙ different وَّ اَنَّا And that we ظَنَنَّاۤ [we] have become certain اَنْ that لَّنْ never نُّعْجِزَ we will cause failure اللّٰهَ (to) Allah فِی in الْاَرْضِ the earth وَ لَنْ and never نُّعْجِزَهٗ we can escape Him هَرَبًاۙ (by) flight وَّ اَنَّا And that لَمَّا when سَمِعْنَا we heard الْهُدٰۤی the Guidance اٰمَنَّا we believed بِهٖ ؕ in it فَمَنْ And whoever یُّؤْمِنْۢ believes بِرَبِّهٖ in his Lord فَلَا then not یَخَافُ he will fear بَخْسًا any loss وَّ لَا and not رَهَقًاۙ any burden 72. Al-Jinn Page 573 وَّ اَنَّا And that we مِنَّا among us الْمُسْلِمُوْنَ (are) Muslims وَ مِنَّا and among us الْقٰسِطُوْنَ ؕ (are) unjust فَمَنْ And whoever اَسْلَمَ submits فَاُولٰٓىِٕكَ then those تَحَرَّوْا have sought رَشَدًا (the) right path وَ اَمَّا And as for الْقٰسِطُوْنَ the unjust فَكَانُوْا they will be لِجَهَنَّمَ for Hell حَطَبًاۙ firewood وَّ اَنْ لَّوِ And if اسْتَقَامُوْا they had remained عَلَی on الطَّرِیْقَةِ the Way لَاَسْقَیْنٰهُمْ surely We (would) have given them to drink مَّآءً water غَدَقًاۙ (in) abundance لِّنَفْتِنَهُمْ That We might test them فِیْهِ ؕ therein وَ مَنْ And whoever یُّعْرِضْ turns away عَنْ from ذِكْرِ the Remembrance رَبِّهٖ (of) his Lord یَسْلُكْهُ He will make him enter عَذَابًا a punishment صَعَدًاۙ severe وَّ اَنَّ And that الْمَسٰجِدَ the masajid لِلّٰهِ (are) for Allah فَلَا so (do) not تَدْعُوْا call مَعَ with اللّٰهِ Allah اَحَدًاۙ anyone وَّ اَنَّهٗ And that لَمَّا when قَامَ stood up عَبْدُ (the) slave اللّٰهِ (of) Allah یَدْعُوْهُ calling (upon) Him كَادُوْا they almost یَكُوْنُوْنَ became عَلَیْهِ around him لِبَدًاؕ۠ a compacted mass
(72:1) Say, “It has been revealed to me that a group from Jinn has listened (to the Qur’ān), and said (to their people), ‘Indeed we have heard an amazing Recital (Qur’ān)
(72:2) that guides to the right way, so we have believed in it, and we will never associate a partner with our Lord.’
(72:3) and (then the Jinns started talking to each other) that exalted is the Glory of our Lord; He has taken neither a wife, nor a son
(72:4) and that the fools among us used to attribute to Allah extremely absurd things
(72:5) and that we thought that the humans and the Jinn would never tell a lie about Allah, (therefore, we had followed them in shirk under this impression)
(72:6) and that some guys from human beings used to seek refuge with some guys of the Jinn, and thus they increased them (the Jinns) in arrogance
(72:7) and that they (humans) thought as you (O Jinns) thought that Allah will never resurrect anyone
(72:8) and that we sought (to reach) the sky, but we found it filled with stern guards and flames
(72:9) and that we used to sit at places therein to listen; but if one will (try to) listen now, he will find a flame in ambush for him
(72:10) and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing
(72:11) and that some of us are (already) righteous, and some of us are otherwise, and we were on different ways
(72:12) and that we have now believed that we can never frustrate Allah on the earth, nor can we baffle Him by escape
(72:13) and that when we heard the Guiding Discourse, we believed in it; so if one believes in his Lord, he will have no fear of either any curtailment (in his reward) or any excess (in his punishment)
(72:14) and that some of us are Muslims, and some of us are unjust. Now, those who submitted to Islam have found out the right path
(72:15) As for the unjust, they have become firewood for Hell.”
(72:16) “(And it is also revealed to me) that if they (the people of Makkah) had stood firm on the (right) way, We would have supplied water to them in abundance
(72:17) so that We test them thereby; and if one turns away from the remembrance of his Lord, He will thrust him into a severe torment
(72:18) and that masājid (mosques) belong to Allah; so, do not invoke anyone along with Allah
(72:19) and that when Allah’s servant stood invoking Him, they almost rushed on him in crowds.”
Preliminary Remarks
It seems necessary to know a few facts before the start of the study of the Surah, which are as follows:
Fact [ 1]
Before the advent of the Holy Prophet صلى الله عليه وسلم the devils used to go up to the heavens and eavesdrop on the conversations of the angels. After his advent, they were pelted with a piercing flame if they attempted to go up and eavesdrop. It is mentioned in Surah Al-Ahqaf that a group of jinn went up to the Holy Prophet to investigate the reason for this new phenomenon.
Fact [ 2]
It was customary in the Days of Ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words:
اعوذ بعزیز ھذا الودی من شر سفھاء قومہ
"I seek refuge in the leader of this valley from the foolish mischief-makers of his nation" - believing that the leader of the valley (a Jinn) would protect them.
Fact [ 3]
A terrible famine held Makkah in its grip for several years as a result of the Holy Prophet's صلى الله عليه وسلم prayer.
Fact [ 4]
When the Holy Prophet صلى الله عليه وسلم called the pagans towards Islam, they opposed him tooth and nail. The first two incidents are taken from Tafsir Durr Manthur and the last two incidents are taken from Tafsir Ibn Kathir.
نَفَرٌ مِّنَ الْجِنِّ (...a group from Jinn....72:1). The word nafar is used for a group consisting of three to ten people. The Jinn referred to here are said to be a group of nine Jinns from a place called Nasibin.
Reality of Jinn
Jinn is one of the Divine creatures. They have body and soul. They, like human beings, have intellect and senses, but they are hidden from human eyes. This species of creation is called 'Jinn' because it literally means 'hidden' or 'invisible'. They, like human beings, are created from the four primal elements: dust, water, air and fire, but the element of fire predominates in them, whereas in man the element of dust predominates. They, like human beings, are males and females; and they, like human beings, marry and procreate. Apparently, the word shaitan [ pl. shayatin ] 'Shaitan' refers to the 'arrogant mischief-making Jinn'. The existence of Jinn and angels is established by conclusive and incontestable evidence in the Qur'an and Sunnah, the denial or rejection of which amounts to disbelieving the Qur'an. [ Tafsir Mazhari ].
قُلْ أُوحِيَ إِلَيَّ Say, (It has been revealed to me 72:1). This shows that the Holy Prophet صلى الله عليه وسلم did not see the group of Jinn who heard him recite the Qur'an. Allah informed him by the revelation of Surah Al-Jinn.
Circumstances of Revelation
Sayyidna Ibn ` Abbas ؓ narrates, as recorded in Sahih of Bukhari, of Muslim, and in Tirmidhi and other collections, that Allah's Messenger صلى الله عليه وسلم did not by deliberate design make the Jinn listen to the Qur'an, nor did he see them. The true story is that the Holy Prophet صلى الله عليه وسلم ، with his Companions, was going to the marketplace of ` Ukaz. This incident took place at a time when the devils were barred from going to the skies and eavesdropping on the conversations of the angels by being pelted with piercing flames. When the Jinn realised that they were no longer free to eavesdrop, they discussed among themselves that the incident could not be coincidental. There must be a genuine reason for that. So they divided themselves into groups and each group went in different direction to investigate the cause of the new phenomenon. One of the groups arrived at a place called Nakhlah in Tihamah where Hijaz is situated. At that juncture, the Holy Prophet صلى الله عليه وسلم was leading the Sahabah in Fajr salah and the Jinn had the opportunity to hear the Qur'an. When this group of Jinn heard the Qur'an, they listened to it very attentively and concluded on oath that it was the Qur'an that prevented them from eavesdropping in the heavens. Then they returned to their fellow Jinns and recounted to them the entire episode, which is mentioned in the following verse:
فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا (...and said [ to their people ], Indeed we have heard an amazing Recital [ Qur'an ]....72:1). Allah informed His Messenger about the entire incident of the Jinn in the verses under discussion.
Abu Talib's Death and the Holy Prophet's صلى الله عليه وسلم Journey to Ta'if
Most commentators say that after the death of Abu Talib the Holy Prophet صلى الله عليه وسلم felt lonely, having no friend or supporter in Makkah. So, he undertook a journey to Ta'if where he approached Banu Thaqif for assistance against the hostility and persecution of his people. According to Muhammad Ibn Ishaq's narration, when the Holy Prophet صلى الله عليه وسلم arrived in Ta'if, he approached the three brothers of Banu Thaqif. They were recognized as the leaders and honorable members of the tribe. The three brothers were ` Umair's sons, their names being ` Abd Yalil, Sa' ud and Habib. They had a Quraishite lady in their house. Allah's Messenger صلى الله عليه وسلم invited them to the call of Islam and mentioned about his people's hostility and persecution and asked for help. But they responded very harshly and did not speak to him about anything.
Allah's Messenger صلى الله عليه وسلم saw that these three people were the most respected leaders of Banu Thaqif, from whom he expected a favourable response, but he was disappointed. He said to them that if they did not wish to help him, they should at least keep his arrival and request for help confidential and not tell his people; because if they came to know about it, they would persecute him even more harshly. But the oppressors did not concede to this either. On the contrary, they let loose on him foolish hooligans, slaves and hoodlums, so that they may revile him and make violent noises in public places against him. When they made violent noises, more hoodlums and young violent criminal elements joined in. In order to save himself from the mischief of the hooligans and hoodlums, the Holy Prophet صلى الله عليه وسلم took refuge in a vineyard which belonged to two brothers, namely ` Utbah and Shaibah. The brothers themselves were in the vineyard at the time. The hooligans and hoodlums left him and went back. The two brothers were watching him, and they also watched how violently the foolish people behaved towards him. Just then the Quraishite lady, who was in the house of the oppressors, came to the Holy Prophet صلى الله عليه وسلم . He complained to her how her in-laws persecuted him.
When the Holy Prophet صلى الله عليه وسلم felt a bit settled in the vineyard, he prayed to Allah. The wordings of the supplication are unusual and on no other occasion such wordings are recorded:
اللَّھُمَّ اِنِّی اَشکُوا الَیکَ ضُعفَ قُوَّتِی وَ قِلَّۃَ حِیلَتِی وَ ھَوَانِی عَلَی النَّاسِ وَ اَنتَ اَرحَمُ الرَّاحِمِینَ وَ اَنتَ رَبُّ المُستضعفِینَ فَاَنتَ رَبِّی اَلیٰ مَن تَکِلنِی اِلیٰ بَعِیدِ یَتَھَجَّمُنِی اَو اِلیٰ عَدُوِّ مَّلَّکتَہ اَمرِی اِن لَّم تَکُن سَاخِطاً عَلَیَّ فَلَآ اُبالِی وَ لٰکِنَّ عَافِیَتَکَ ھِیَ اَوسعُ لِی۔ اَعُوذُ بِنُورِ وَجھِکَ الَّذِیُ اَشرَقَت لَہُ الظُّلُمَاتُ وَ صَلُحَ عَلَیہِ اَمرُ الدُّنیَا وَ الاٰخِرَۃِ مِن ۔ (مظھری باختصار)
"0 Allah, I complain to you the weakness of my strength and the shortage of my options, and lack of respect for me in the sight of people. You are the Most Merciful of all, and You are the Cherisher and Sustainer of the weaklings. You are my Cherisher. To whom are You handing me over? - to a stranger who would attack me? Or to an enemy whom You have given control over me (so that he may do as he wishes)? If You are not angry with me, I do not care. Your caring about me is better (which I pray for). I seek refuge in the light of Your blessed Being which dispels all darkness and on the foundation of which all matters related to this world and the next world are set a right. If You send down Your wrath on us, our task is to exert ourselves until we gain Your good pleasure. And there is neither strength nor power except through You." [ condensed from Mazhari ].
When Rabi` ah's sons ` Utbah and Shaibah saw this, they felt compassion for him in their heart. They called one of their Christian slaves, ` Addas by name, and asked him to break a bunch of grapes, place it in a plate and give it to that person and ask him to eat. Complying with the instructions, ` Addas kept the plate of grapes in front of the Holy Prophet صلى الله عليه وسلم . He recited bismil-lah 'In the name of Allah' and stretched his hand towards it. ` Addas was watching all this and said: By Allah! this speech [ referring to the formula of basmalah ] is not used by the inhabitants of this city. The Holy Prophet صلى الله عليه وسلم asked him as to where he was from and what his religion was. He replied that he was a Christian and hailed from Nineveh. Then the Holy Prophet صلى الله عليه وسلم said to him that this means 'you are from the village of Yunus Ibn Matta علیہ السلام . He asked: "What do you know about Yunus Ibn Matta." The Holy Prophet صلى الله عليه وسلم replied: "He was my brother. He was Allah's Prophet. I too am Allah's Prophet." At this, ` Addas fell to the Holy Prophet's صلى الله عليه وسلم feet. He kissed the blessed head of the Holy Prophet صلى الله عليه وسلم and his hands and legs. ` Utbah and Shaibah watched the whole incident. One of them said to the other: "I hope he has not set our slave awry." When 'Addas returned to them, they asked him: "What has happened? You were kissing his hands and feet?" He replied: "My masters, at this time there is no person better than he on the face of the earth. He has taught me something which none other than a Prophet can teach." They said: "You miserable wretch, may it not happen that this man turns you away from your religion, because your religion in any case is better than his." When the Holy Prophet صلى الله عليه وسلم was completely despaired of Thaqif' s assistance, he returned from Ta'if to Makkah. On his way back, he halted at Nakhlah and towards the latter part of the night he performed salat-ut-tahajjud. The delegation of Jinns of Nasibin of Yemen had also gone there. They heard the Qur'an and embraced the faith. They went back to their people and recounted to them the whole incident which Allah has mentioned in the verses under comment. [ Mazhari ]
A Jinn Companion of the Holy Prophet
Ibn Jauzi, in his book Sifat-us-Safwah, through his own chain of authorities, reports from Sahl Ibn ` Abdullah ؓ that he saw an old Jinn, in a place, who was performing salah in the direction of Ka'bah. He was wearing a woolen cloak that looked beautiful on him and in which he looked graceful. After he completed his prayer, Sayyidna Sahl ؓ greeted him. Replying to his greeting, he said: 'You seem to be admiring the beauty of this cloak. This cloak is on my body for seven hundred years. I have met Holy Prophet ` Isa (علیہ السلام) in this cloak, and in the same cloak I met Holy Prophet Muhammad صلى الله عليه وسلم and I am from among those Jinns about whom Surah Al-Jinn was revealed.' According to the Hadith narratives that recount the incident of the 'Night of Jinn', (i.e. the night in which the Jinns visited the Holy Prophet صلى الله عليه وسلم ، Sayyidna ` Abdullah Ibn Masud ؓ was with the Holy Prophet صلى الله عليه وسلم ، and the Holy Prophet صلى الله عليه وسلم met the Jinns in a valley near Makkah for the specific purpose of inviting them to the call of Islam and making them hear the Qur'an by deliberate design. Apparently, this incident occurred after the incident mentioned in Surah AI-Jinn. ` Allamah Khafaji has said that reliable Ahadith confirm that the Jinn delegations met the Holy Prophet صلى الله عليه وسلم six times. Thus there is no contradiction between the two versions of the incident, because they are two separate incidents. The Holy Prophet صلى الله عليه وسلم was not even aware of the incident of the Jinn's coming to him and listening to the Qur'an that is mentioned in Surah Jinn. He only learnt about it later through revelation. This incident happened at Nakhlah on his way back from Taif. The other narratives from which we gather that the Holy Prophet صلى الله عليه وسلم met the Jinn by deliberate design in a valley near the city of Makkah to preach to them and make them hear the Qur'an - is a separate incident which took place after that.
...and that the fools among us used to attribute to Allah extremely wrong things, and that we thought that the humans and the Jinn would never tell a lie about Allah, [ therefore, we had followed them in shirk under this impression ]. (72:5)
The word shatat means 'vile words, extravagant or exorbitant or enormous lies'. The word also means 'to transgress or act wrongfully, unjustly or exceed the legitimate bounds'. The believers from amongst Jinn used to put forward their excuse for being involved in disbelief and idolatry thus: The foolish people from amongst their nation uttered vile slander against Allah, whilst they did not think it possible for a human being or a Jinn to impute a lie to Allah. They were thus far caught up in the foolish people's vile words and committed kufr and shirk, but they had now heard the Qur'an and the reality had later opened up.
(...and that some people from human beings used to seek refuge with some peoples of the Jinn, and thus they increased them (the Jinns) in arrogance, [ 72:6] '
This verse describes the situation that it was customary for people in the Days of Ignorance that when they halted in a valley in the course of a journey, they sought refuge in the Jinn leader of that valley from the foolish mischief-makers of his nation believing that the leader of the valley will protect them. This made the Jinn think that they are better than human beings. That is why, they seek refuge in their leader but this increased the wickedness of the Jinn.
Rafi` Ibn ` Umair's ؓ Islam on account of the Jinn
Mazhari cites in his Tafsir that it is reported in Hawatif-ul-Jinn through his chain of narrators on the authority of Sayyidna Said Ibn Jubair ؓ that the Holy Prophet's صلى الله عليه وسلم Companion Rafi` Ibn ` Umair ؓ recounts an incident of his embracing the Islamic faith, thus:
'One night I was travelling in a desert. Suddenly I was overcome by sleep. So, I alighted from my camel, and before I went off to sleep I uttered the following formula in keeping with the custom of my people:
انِّی اعوذ بعظیم ھٰذا الوادی من الجنّ
"I seek refuge in the leader of the Jinn of this valley from the foolish mischief-makers of his nation."
I saw in my dream that there is a sword in a person's hand who wants to place it on my camel's chest. I woke up in a shock and looked around in all directions, but found nothing. So, I said to myself that this was some Shaitanic nightmare. It was not a true dream and fell back into deep sleep and became completely oblivious to my surrounding. I experienced the same dream again. I got up and looked all around the camel, but found nothing. This time, however, I found the camel shivering. I went back to my place and slept away and saw the same dream. I awoke and found my camel tossing about restlessly. Then I saw a youngster in whose hand was a weapon. This was the same person whom I had seen attacking the camel the first time. I saw he was holding the hand of an old man who is stopping him from attacking the camel. Just then three wild zebras appeared. The old man said to the youngster, 'Choose any one of these zebras, and let go this man's camel.' The youngster took one of the zebras and took leave. The old man then looked at me and said, 'You fool, when you seek refuge in a valley, and you fear any danger from the jinn or devils, recite thus:'
اعوذ باللہ ربِّ محمّد من ھول ھٰذا الوادی
"I seek refuge in Allah, the Lord of Muhammad, from the horrors of this valley. Do not seek refuge in any Jinn because that time is gone when human beings used to seek refuge in Jinn."'
I asked him who that person was. He replied that he was the Arabian Holy Prophet صلى الله عليه وسلم ، neither eastern nor western. He was raised with his Prophetic mission on a Monday. I asked him where he lived. He replied that he lived in Yathrib which is an area where dates grow abundantly. As soon as the morning dawned, I set for Madinah and urged my mount to move faster and faster until I reached Madinah. When the Holy Prophet صلى الله عليه وسلم saw me, he recounted to me the entire episode before I could tell him anything. He invited me to the call of Islam and I embraced the Islamic faith.
Having narrated this story, Sayyidna Said Ibn Jubair ؓ said that the following verse was revealed in this connection. وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ (and that some people from human beings used to seek refuge with some people of the Jinn...72:6)
The Jinn Used to Go only up to the Clouds to Eavesdrop, Not to the Sky
The Jinn and the devils used to go up to the sky means that they used to go to the 'clouds', take up positions there to sit and eavesdrop. The proof of this is found in Sahih of Bukhari on the authority of Sayyidah ` A'ishah ؓ عنہا who reports:
سمعت رسول اللہ صلى الله عليه وسلم یقول ان الملایٔکۃ تنزل فی العَنَان و ھو السحاب فتذکر الامر الذی قضی فی السماء فتسترق الشّیاطین السمع فتسمعہ فتتوجّہ الی الکُھّان فیکذبون معھا مایٔۃ کذبۃ من عند انفسھم (اس مظھری)
" I have heard the Messenger of Allah say that the angels descended in the 'anan of sama' meaning the 'cloud'. There they discussed the decisions Allah has issued in the sky. The devils listened to their private conversations without them knowing about it and passed the information to the soothsayers, mixing it with a hundred lies from their side."' [ Mazhari ].
A narration is record in Sahih of Bukhari on the authority of Sayyidna Abu Hurairah ؓ and in Muslim on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما to the following effect:
When Allah issues an order in the sky, the angels flap their wings in readiness to obey the order. When the issuance of the order is over, they discuss among themselves. The devils eavesdrop on this discussion, and pass the information to the soothsayers, admixing it with many lies.
This Hadith apparently contradicts the narration of Sayyidah ` A'ishah ؓ but in actual fact, there is no conflict between the two narratives. This narrative does not prove that the devils go inside the sky to eavesdrop. Probably, when the order is issued in the first instance by Allah, it filters down to the angels from the upper level to the lower level, until the angels come down to the cloud where they discuss it. The devils steal the information from here as mentioned by Sayyidah ` A'ishah ؓ [ Mazhari ].
At any rate, before the advent of the Holy Prophet صلى الله عليه وسلم the Jinn and devils had free access to the heavenly information. They used to position themselves in the cloud and eavesdrop on the conversations of the angels and pass the information to the soothsayers. At the advent of the Holy Prophet صلى الله عليه وسلم ، there arose the need to protect the heavenly revelation. As a result, the access of devils to the upper region was stopped in such a way that if a devil attempted to go up, he would be repelled by piercing flames. This was the new phenomenon that excited the curiosity of the devils and Jinn and, dividing themselves into groups, they went to the east and to the west to investigate. One of the groups arrived at a place called Nakhlah where its members heard the Qur'an and embraced the faith of Islam as mentioned in Surah Al-Jinn.
Meteors Existed Since the Inception of Time, but were not Used to Repel the Devils before the Advent of the Holy Prophet صلى الله عليه وسلم . It happened only after his Advent
A doubt that may arise here is that the existence of Meteors, which in common parlance are called inqidad-ul-kaukab the 'falling stars', is not a new phenomenon. This verse, however, indicates that they showed up to repel the devils as if they are new-age phenomena of the Holy Prophet صلى الله عليه وسلم . In response, it may be stated that there is no denying that the meteors did exist since the inception of time and space before the advent of the Holy Prophet صلى الله عليه وسلم ، and that there is no contradiction between what humanity experienced since the beginning of the world, scientific explanations and the Qur'anic statement. Philosophers and scientists explain that the meteors may originate from the earth or stars or disintegrating planets, and wander in space at enormous speeds and fall to the earth. Some fiery matter may arise from the surface of the earth and heat up at some point, or the speed of the meteors makes them glow and burn, or a flame emits from a star - and this may have habitually continued ever since. These flames, however, were not used to serve a particular purpose before the advent of the Holy Prophet صلى الله عليه وسلم ; they were merely a natural phenomena. After the advent of the Holy Prophet صلى الله عليه وسلم ، meteoric flames were used to serve the purpose of shooting the devils if they attempted to go up and listen furtively the conversation of the angels. See also Ma` ariful Qur' an, Vol. 5/pp 303-305, under [ 15:17-18].
The word masajid could also have another sense. It could be the plural of masjad, with the letter jim carrying fath, in which case it would be masdar mimi 'infinitivity' and mean 'to prostrate or prostration'. The verse in this sense would signify that worship is reserved exclusively for Allah. It is not permitted to prostrate to anyone, because if he calls on anyone else for help, it is as though he is prostrating to him which must be avoided.